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EN JACOB 


AGADA OF THE BABYLONIAN TALMUD 
By RABBI JACOB IBN CHABIB 


REVISED AND TRANSLATED INTO ENGLISH 


Rabbi S. H. GLICK 
VOLUME IV 


NEW YORK, 5682 


Copyright 1921, by Rabbi S. H. Glick 


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TABLE OF ABBREVIATIONS: 


(CESS es Raton aa Eee One re ea ee Chronicles 
MPV R AT tar tee ccatecs sc acecasetsaastececantentucossecsuoasovtenenieacsvocssessnee Daniel 
PY CRE ec ccancststecesesvenenacssvetcuvercecese anuesiesvioaceanee Deuteronomy 
ICC ue coe sacs saccitouss wav ovesseva vecsoucsaWesceestancesnusessoes Ecclesiastes 
PSE caes tera tons ares sconces inc seasescen cee entvasascnoececcscesane Esther 
Boece nen ese se sacacarse tos canostuscev te sorsavavaaneisnscacnesssmeehubnarvess Exodus 
EIZON eae cases cnnsvesperebassincsesvucastcninechsecnstacuaccarechonrexcnsteas Ezekiel 
(GOT sce cseckccestaaas sucehceswuoesoveut veaasvevecatcssaasdocveseendse Genesis 
Tea ly tatecercvecesuctatncrecnicersctomceeecckeoreaseuesteceueoveenchs Habbakkuk 
IVa a aren reste s save steacesecaerne ator cetcorvescerasrarenectaenceatsacseete Haggai 
LOS a rcrtcse cecseece aces ttanenees suesusbentovensecttesvousstssvctiavascsedss Hosea 
DS Meee esecececcaccctasckechcveectustsacstauvecsjacvoncenssacesserseodioessenss Isaiah 
PUG tocges seeccecrctnce-seccstsecencesttvokssnarcecsvassscsesetsarctarreratace Jeremiah 
AOS Leaps cncscenstecessentucesthavesscavecresceereabocrsvesssarerseessosnce Joshua 
HCMC aie estersssvscaetartsccccroseosstnencesteschensuecisutesuaenesncetoeees Judges 
MUNIN rac cscapscacct stactvakosas sestosnueatgbastonsacssveseteesauts Lamentations 
TEV... iavacu ab acaedcaasncascsuctstrassetvave sestsisasvesceassbasnseeveces Leviticus 
DW iiea Upeae tesa cca ectcecse cosa ccs caccvcrnccteesnctencesser catensncnsvosts Malachi 
INET i ccscainviacseducsastscesstucscaststwovscaveasivecsScaceussewate Nehemiah 
IN Uat nS pesca cacdes a cessecoussnacsecestocauossassdoncodsocteseastaascecs Numbers 
SDDS vasesscsvosecucssoussctussscteverssesnsuondvasscevsvnctsecscnesteeess cuss Obadia 
WR Gea ct as cpatectaue seat accu ak ca coevuotutussnacbanavboncehectucsenees Proverbs 
Pepe eeceencascncnecoe eurencaeeee etarestbeciberorenteee soutensemteessasks Psalms 
PSA Fava vocecs cess ceesneseutescs sesewenksssuactesescotvobuscesussacusscaans Samuel 
FEIN, 2opesspeceos-e po uoRCC oD CEBEELECE CL CCOLEECECSOCOSLE OLE Zephaniah 
WDEECIAN oc cducostasschnscevevoiud sivetavaccuvsisaveteeusavtereneaseteccses Zecharia 
PRA Peres te es cct ctv ct cys ceca tuwsuas sunsawatesavabucacesers Rabbi or Rab 
Dosereecdenecaee a sunscdvoues svuvacet onunasacecuesvevbecnesuasbaveuseeoewe ben or bar 
DPS eerrccecccecht aces ak Wess cccbtushencvsaes cu cactovucag ovetevtessinavsssseose Ibid 
Fol. (referring to the page of the Talmud).......... Folio 


G. E. B. Press, 176 Park Row, New York 





CHAPTER ONE. 


(Fol. 2b) We are taught in a Baraitha 
that R. Simon says: “Why did the Torah 
say (Deut. 22, 13) If any man takes a wife, 
and it is not written, ‘If a wife is taken 
unto a man?’ Because the custom is that a 
man looks after the wife, and not the re- 
verse. This may be compared to a man who 
has lost something, who is looking after 
the loss? Surely the loser is looking for the 
thing he has lost.’ 

(Fol. 13) R. Juda said in the name of 
Samuel: “Whoever is not well versed in 
the legal statute of divorce and betrothal 
documents shall not occupy himself with it.” 
R. Assi said in the name of R. Jochanan: 
“And such that occupy themselves, [al- 
though not well posted in it], are as hard 
(injurious) upon the world, eyen more so 
than the generation which perished in the 
flood, as it is said (Hos. 4, 2) Swearing and 
lying, and killing and stealing, and commit- 
ting adultery! They break all bounds, and 
blood toucheth blood.’ What does this 
passage prove? This is as R. Joseph trans- 
lated it [by quoting Jonathan b. Uziel]: 
“They begot children from strange wives, 
thereby increasing crime upon crime;” and 
immediately after this it is written, There- 
fore shall the land mourn, and everybody 
that dwelleth therein shall languish, with 
the beasts of the field, and with the fowls of 
the heaven; yea also the fishes of the sea 
shall perish, while concerning the flood a 
decree against fishes was not issued, as it is 
said (Gen. 7, 22) Of all that were on the 
dry land died, but not the fishes in the sea, 
here even the fishes in the sea are included. 
But how do you know that the passage above 
refers to single crimes? Perhaps it refers 
to all the crimes when committed together. 
It is impossible to think this, since the 
passage says (Jer. 23, 10) For because of 
swearing the land mourneth. Perhaps false 
swearing is a crime great in itself, but the 
rest of the crimes mentioned in the passage 
above are subject to punishment only when 
they go together? (Ib. b) Is it then writ- 


1.) Betrothal, treats with betret&#als aad marriages. 
2.) See Gen. 2, 21. 


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3 apy? 


ful student whose study will be more endur- 
able, then his son should be preferred.” So 
it happened with R. Jacob, the son of R. 
Acha b. Jacob, that his father sent him be- 
fore Abaye to study. When he returned his 
father saw that his study was not as bright 
as it should be. He said to him: “I would 
do much better than you, therefore sit here 
and do business and I shall go to study.” 
When Abaye got word that R. Acha was com- 
ing, and as there was a demon in the school 
of Abaye so that when two would enter in 
the day time they would suffer damage, he 
therefore said to the Rabbis: “Let none give 
R. Acha any place to sleep over night. 
[Hence he will be compelled to spend his 
night in that school-house], and there were 
good chances that a miracle would happen 
to him, [thereby driving out the demon].” 
R. Acha entered to sleep in the school, and 
the demon appeared to him in the shape of 
a seven-headed dragon. Every time R. Acha 
knelt down to pray he caused the throwing 
off of one of those heads, [thus having killed 
the serpent after he knelt down seven times]. 
In the morning he said to the Rabbis: “Had 
not a miracle happened to me, you would 
have exposed me to such a danger.” 

R. Juda said in the name of Samuel: “The 
Law prevails that one should first marry 
and afterwards devote his time to the study 
of the Torah.” R. Jochanan, however, said : 
“How is it possible that when he has a mill- 
stone on his neck (has a wife and children 
to support) that he should study the Torah? 
[Hence he should study before he is mar- 
ried].” Both of the opinions above do not 
contradict each other. The former refers 
to Babylonia, [when they used to leave their 
homes and the trouble of support was not 
worrying them], while the latter deals with 
the scholars of the land of Israel, [who were 
living together with their families. If they 
should first marry, then the support of their 
families would hinder them from studying 
the Torah]. 

R. Chisda lauded the greatness of R. 
Hamnuna before R. Huna. R. Huna said 
unto R. Chisda: “When you get hold of him, 
bring him to me.” When R. Hamnuna vls- 
ited him, R. Huna noticed that he did not 
wear a marriage cloak. “Why do you not 
wear the marriage cloak ?” asked R. Huna of 
him. “Because I am not married yet,” came 
the reply. Whereupon R. Huna turned his 


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ten Uparatzu in a coordinate construction ? 
[which would mean that all the elements 
mentioned in the passage are united]. The 
construction of the passage is in an ordinate 
form Paratzu, [hence everything is counted 
separately]. 

(Fol. 22) Our Rabbis were taught (Deut. 
15, 16) Because he (the servant) is well 
with thee; i.e., well with food and well with 
drinks with you (the employer). This means 
that thou shalt not eat white bread while 
thy servant eats dark bread; that thou shalt 
not drink old wine while thy servant drinks 
fresh wine; that thou shalt not sleep upon 
cushions while thy servant sleeps on straw. 
From this, remarked our Rabbis, we may 
infer that whoever buys a Hebrew slave, it 
is as if he were buying a master over him- 
self. (Ib. b) (Ex. 21, 6) And his master 
shall bore his ear through with an awl, etc. 
R. Jochanan b. Zakkai interpreted this 
passage in a symbolical way (giving an ethi- 
cal signification to the Biblical law about 
perforating the slave’s ear). “Why was the 
ear chosen to be bored, above all the other 
members of the body? The Holy One, 
praised be He! said: ‘The ear which heard 
on Mt. Sinai (Lev. 25, 55) For unto Me are 
the children of Israel servants, but not ser- 
vants under servants, and this one went and 
purchased another master upon himself, 
therefore must the ear be bored for not re- 
membering what it heard’”” (Ex. 21, 6) 
And he shall bring him at the door, etc. 
Simon b. Rabbi interpreted this in a sym- 
bolical way: “Why was the door and the 
door-post upon which the slave’s ear shall 
be bored chosen in preference to any other 
place in the house? The Holy One, praised 
be He, said: ‘The door and the door-post 
which were witnesses in Egypt at the time 
when I passed over the lintel and the door- 
posts, when I said, all the children of Tsraelt 
are My servants and not servants under ser- 
vants, for which purpose I have also re- 
deemed them from slavery unto freedom, 
and this one went and bought a master upon 
himself, therefore shall his ear be bored be- 
fore the lintel and the door-posts.’” 

(Fol. 29b) Our Rabbis were taught: Tf 
one wants to study the Torah himself, and 
he also has a son who has to get instructions, 
[but he has the means for only one of them], 
then he is preferable to his son. R. Juda 
saye: “If his son is a bright and success- 


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tasted anything until he had recited with his 
children the old lesson and added something 
new. R. Saphra, in the name of R. Joshua 
b. Chanania, said: “What does the passage 
(Deut. 6, 7) And thou shalt teach them 
diligently unto thy children mean. Do not 
read Vshi’nantam (diligently), but read 
Vshilashtam (you should divide it in three) ; 
i.e., always shall a man divide his years in 
thirds, a third to read the Scripture, an- 
other third te study the Mishnah, and one- 
third to devote to the discussion of the Tal- 
mud.” “How does a man know how long he 
is going to live? We must therefore say 
that the foregoing refers to the days. 

The former Rabbis were called Soph’rim, 
because they counted all the letters of the 
Torah; for they would say the letter Vav 
of the word Gachon (belly) (Lev. 11, 42) 
is just one-half the number of the letters 
contained in the Torah; the word Darosh- 
Darash (diligently inquired) (Lev. 10, 16) 
is one-half of the amount of words the 
Torah contains; the passage V’hisgalach 
(then he shall be shaven) (Ib. 13, 33) is 
one-half of the verses of the Torah. In the 
passage (Ps. 80, 14) The bear out of the 
forest doth ravage it, the letter Ayin of the 
word Ya’ar (forest) is one-half the number 
of the letters of which Psalms consist ; the 
passage (Ib. 78, 38) But He, being merct- 
ful, forgave the iniquity, is one-half the 
verses of which the Psalms consist. 

Our Rabbis were taught that the Scrip- 
ture oonsists of four thousand, eight hun- 
dred and eighty-eight passages. Psalms 
contain eight passages more than Scriptures 5 
Chronicles has eight Jess. Our Rabbis 
taught (Deut. 4, 7) V’shinantam® (And 
thou shall teach them diligently), this 
means that the Torah shall be so clear In 
your mouth, so that when one will ask you 
a thing you should not stammer, but answer 
him directly ; (Ib. b) as it is said (Pr. 7, 4) 
Say unto wisdom thou art my sister, etc.; 
and there is a preceding passage, Bind them 
around thy fingers, inscribe them upon the 
tables of thy heart; -and there is another 
passage (Ps. 127, 4) Like arrows in the 
hand of a mighty man so are the children 
of youth. Again there is another passage 
(Ib. 45, 6) Thy sharpened arrows, and again 
there is another passage (Ps. 127, 5) Happy 
is the man that hath his qutver full of 


3.) The origin of Shanan which means “sharp.” 


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face away, saying to him: “Thou shalt not 
see my face until thou shalt marry.” R. 
Huna adheres to his own opinion, for he 
says: “If one is twenty years old and does 
not marry, all his days will be spent in sins.” 
How is it possible to think that he will 
spend his days in sins? Say, therefore, that 
he will spend his days in thinking of commit- 
ting sins. Said Raba: And so also are we 
taught in the school of R. Ishmael: “Until 
the age of twenty, the Holy One, praised be 
He, sits and waits for a man to become mar- 
ried; as soon as one reaches the age of 
twenty and does not marry, He says: “Ihe 
man who does not marry, may his bones de- 
cay.” R. Chisda said: “The reason that 
T am smarter than my associates is because 
I have married at the age of sixteen, and 
had I married at the age of fourteen (Fol. 
30) I would have said unto Satan, ‘I defy 
thee.” Raba said unto R. Nathan b. Ami: 
“While your hand is capable to take hold of 
the neck of thy son (while he listens to you), 
from sixteen to twenty-two years, and ac- 
cording to others from eighteen to twenty- 
four, try to marry him off.” The Tannaim 
of the following Baraitha differ in the 
above: (Prov. 22, 6) Train up a child in the 
way he should go. R. Juda and R. Nechemia 
differ in the explanation of this passage; 
one says that it refers to the years of six- 
teen to twenty-two, while the other says it 
refers to the years of eighteen to twenty- 
four. 


B. Joshua b. Levi said: “Whoever studies 
the Torah with his grandson is considered 
by Scripture as if he had received it from 
Mt. Sinai, for it is said (Deut. 4, 9) But 
thou shalt make them known unto thy sons 
and unto thy sons’ sons; and immediately 
follows the day thou stoodest before the Lord 
thy God, at Horeb.” RB. Chiya b. Abba found 
R. Joshua b. Levi, who had covered his head 
with a sheet while carrying an infant to the 
house of study. He said to the latter: “Why 
so in a hurry [that thou hast not even cov- 
ered thy head with a suitable cover |?” The 
latter answered him: “Is it then of little 
value that the passage says: But thou shalt 
make them known unto thy sons, and im- 
mediately follows the day thou stoodest be- 
fore the Lord thy God at Horeb?” Since 
that time, Rabba b. R. Huna never tasted 
anything until he brought his child into the 
house of learnimg. R. Chiya b. Abba never 


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7 apy 


him; and were it not for the help of the Holy 
One, praised be He, man would not resist 
it, as it is said further: The Lord will not 
leave him in his hand, and will not condemn 
him when he is judged.” In the college of 
R. Ishmael it was taught: My son, if that 
ugly (the tempter) meet thee, drag it into 
the house of learning (overcome it through 
study) ; if it is of stone it will be shattered ; 
and if it is of iron it will be melted, as it is 
said (Jer. 23, 29) Is not thus my words like 
the fire? saith the Lord, and lke a hammer 
that shattered the rock? 

“And one is in duty bound to teach his 
son an occupation.” Whence do we infer 
this? Said R. Ezekiah: “The passage says 
(Ece, 9, 9) Enjoy life with the wife whom 
thou lovest; i.e., if it refers to a real wife, 
then we assume that just as well as one is to 
marty off his son, so also it is his duty to 
teach him a trade. And if it refers to the 
Torah, we can say just as one is in duty 
bound to teach his son so is he in duty bound 
to teach him an occupation. According to 
some authorities, he is even in duty bound 
to teach his son how to swim, because it 
sometimes may prove the saving of his son’s 
life, [should he happen to be in a stranded 
ship]. R. Juda says: “Anyone who does not 
teach his child an occupation is just as if he’ 
were instructing him in burglary.” What is 
the difference between these two opinions? 
The difference is in giving hima commercial 
training. [According to the former opinion 
it is sufficient because he teaches his son to 
earn his livelihood; but as to the latter 
opinion, he must teach him an occupation 
only, and commerce may lead to burglary]. 

Our Rabbis were taught: It is said (Ex. 
20, 12) Honor thy father and thy mother, 
and again it is said (Pr. 3, 9) Honor the 
Lord with thy wealth; Scripture compares 
the honor of father and mother unto the 
honor of Heaven. Again it is said (Lev. 
19, 3) Ye shall fear every man, his mother 
and his father; and again it is said (Deut. 
10, 20) The Lord thy God shalt thou fear; 
Scripture compares the fear of father and 
mother unto the fear of Heaven. Again it 
is said (Ex. 21, 17) And he that curses his 
father or his mother shall surely be put to 
death; and it is said (Lev. 24, 15) Whoso- 
ever curseth his God shall bear sin. Scrip- 
ture compares here the blasphemy of father 
and mother unto that of Heaven. However, 


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them, they shall not be put to shame, when 
they speak with their enemies in the gate. 
Said R. Chiya b. Abba: “Even a father and 
his son, a teacher and his disciple who study 
the Torah in one place become enemies to 
each other [as a result of Halachik discus- 
sion]. However, they do not leave the place 
until they are reconciled again, as it is said 
(Num. 21, 14) Vaheb in Suffa. Do not 
tead Suffa, but Soffa (at the end). 


Our Rabbis were taught (Deut. 11, 18) 
Therefore shall ye lay (V’sam-tam)® ie., 
an unfailing remedy. The Torah is likened 
unto a medicine of life. This may be com- 
pared unto a man who beat his son and 
wounded him severely. He applied a plaster 
unto the wound and warned him, saying: 
“My son, as long as this plaster will be on 
your wound you may eat and drink what- 
ever you please; you may even bathe your- 
self in warm or cold water and you need 
not be afraid; but as soon as you will re- 
move it, you will cause an ulceration.” So 
also has the Holy One, praised be He, said 
unto Israel: “I have created an evil inclina- 
tion and I have also created the Torah with 
which to season (temper) it. If you will 
study the Torah then you will not be sur- 
rendered into his hand, as it is said (Gen. 
4, 7) If thou dost well, then it shall be lifted 
up. But if you will not study the Torah 
then you will be surrendered into his hand, 
as it is said (Ib., ib., ib.) Sin coucheth at 
the door; and not only this, but he will 
spend all his energy to induce you to sin, 
as it is said in the previous passage, And 
unto thee is its desire. However, if you de- 
sire you can rule over it, as it is said (Ib., 
ib., ib.) But thou canst rule over it.” 

Our Rabbis were taught: The evil inclina- 
tion of a man is so wicked that it is called 
so even by its Creator (Gen. 8, 21) For the 
inclination of man’s heart is evil from his 
youth. R. Isaac said: “The [evil] inclina- 
tion renews its fight upon man every day, as 
it is said (Gen. 6, 5) And that every inclina- 
tion of the thought of his heart was only evil 
all day long.” (Ib. b) R. Simon b. Lakish 
said: “The evil inclination of man renews 
its fight upon man, and desires to slay him, 
as it is said (Ps. 37, 23) The wicked looketh 
out for the righteous, and seeketh to slay 


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4.) The Talmud explains Vaheb (friends) like Oheb, hence the passage would mean “friends at the end.” 
} The text Samtom is divided in two and the letter Sin is changed to a Samech, hence it reads Sam tam, (am 


unfailing remedy). 


+d ae eel ok: 6 


was also told so. Whereupon he asked: 
“Rabbi, how would be the law in a case 
where she is divorced?” The latter an- 
swered him: “From your eyelids it is evi- 
dent that you are an orphan, [hence you 
have no father to whom to apply your ques- 
tion. However, you are anxious to know 
the Law, the proper way in such a case is 
to place water in a bowl and call them as 
you call hens.” 

The great Ulla expounded at the door 
of the prince of the exile: “What does the 
passage (Ps. 138, 4) All the kings of the 
earth will give thanks unto Thee, O Lord, 
when they hear the words of Thy mouth, 
mean? It is not said the word of Thy mouth, 
but the words of Thy mouth (in plural). 
At the time when the Holy One, praised be 
He, said (Ex. 20, 2) I am the Lord thy God. 
so ¢ thou shalt not make unto thy- 
self, all the nations said: ‘He is only in- 
structing, concerning His Own honor. But 
as soon as He said (Ib., ib. 12) Honor thy 
father and thy mother, they went back and 
began to praise Him, even on the first com- 
mandments.” Raba said: “We infer this 
from the following (Ps. 119, 160) The be- 
ginning of Thy word is truth. Is it only 
the beginning and not the end of the word ? 
We must therefore say that it means from 
the end of Thy word it was recognized that 
even the beginning of Thy word is truth.” 

R. Ulla was once asked: “To what extent 
is one bound to honor his father and 
mother?” To which he replied: “Come and 
see what a gentile of Askelon, Damah ben 
Nathina by name, once did. The sages once 
desired to purchase from his merchandise 
for the sum of sixty myriads, but the key of 
the storeroom happened to be under the 
pillow of his father [who was fast asleep], 
and Damah would not disturb him.” 

R. Juda said in the name of Samuel 
that R. Eliezer was asked: “To what extent 
is one bound to honor his father and 
mother?” To which he replied: “Come and 
see what a gentile of Askelon, Damah ben 
Nathina by name, once did. The sages 
once desired to purchase from him a jewel 
for the Ephod for the sum of sixty myriads 
(according to R. Cahana it was for the sum 
of eighty myriads), but the key [of the safe 
in which the diamond was kept] happened 
#o be under the pillow of his father [who 
was asleep], and Damah would not disturb 


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as far as beating is concerned the comparison 
is impossible; and so also should it be ac- 
cording to the logic of law; for these three— 
Heaven, father and mother—are partners 
in the child. 

Our Rabbis were taught: Three partners 
has man—the Holy One, praised be He ! his 
father, and his mother. When a man honors 
his father and mother, the Holy One, praised 
be He, says: “I consider it as if I lived 
among them and he had honored Me.” 
Rabbi said: “It is known and revealed to 
Him, who ordered the Universe to come into 
being, that a son honors his mother moreso 
than his father because she coaxes him with 
kind words and gentle ways. (Fol. 31) 
Therefore, did the Holy One, praised be He! 
put honor thy father, before honor thy 
mother. And it is known and revealed to 
Him who ordered the world to come into 
existence that in regard to fearing, a child 
fears the father more than the mother be- 
cause the father teaches him the law. There- 
fore concerning fear, did the Holy One, 
praised be He! put fear of mother before that 
of father. A disciple studied before R. 
Nachman: At the time when a man enrages 
his father and his mother, the Holy One, 
praised be He ! says: “I have well done that 
T am not dwelling among them; for, had I 
dwelled among them, they would have 
troubled Me also.” 

R. Isaac said: “Whoever commits a crime 
in secret, it is as if he would press the 
Shechina, as it is said (Is. 66, 1) Thus satd 
the Lord, ‘the Heaven is My throne and the 
earth is My foot-stool.’”” R. Joshua b. Levi 
says: “It is prohibited for a man to walk in 
an erect stature, for it is said (Ib. 6, 3) The 
whole earth is full of His glory, [and by 
walking in an erect stature it looks as if 
there is none else].”* R. Huna, the son of 
R. Joshua, was careful not to walk four 
cubits bareheaded, “For,” said he, “the 
Shechina is above my head, and how can I 
walk bareheaded ?” 

A son of a certain widow asked R. Eliezer: 
“Tf father says, ‘Bring me a drink of water,” 
and mother says, ‘Give me a drink of water,’ 
whom should I obey first?” Delay the 
honoring of thy mother and honor your 
father first, for both, you and your mother, 
are in duty bound to honor your father.” 
The same one came before R. Joshua and 


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6.) Brideatly eur Rabbis sharply comdemacd the semduct of the preud. 


11 apy 


in the world to come.” Said R. Abahu: 
“Abimi, my son, hath obeyed this precept 
even as it should be observed.” For Abimi 
had five ordained children during his 
father’s life, yet when R. Abahu would reach 
the door Abimi would run to open the door 
himself, saying, while running, “Here I am 
coming.” Upon one occasion his father 
asked him for a glass of water. While he 
was procuring it the old man fell asleep, 
and Abimi, reentering the room, stood by 
his father’s side with the glass of water in 
his hand until the latter awoke. At this 
moment R. Abimi was helped by Heaven to 
expound the following passage (Ps. 79, 1) 
A Psalm of Assaph, O God, the heathen are 
come into Thine inheritance. R. Jacob, the 
son of Abahu, said unto Abaye: “For in- 
stance, in a case that happens to me when 
I come from the house of study, my father 
gives me a cup, and my mother fills it up, 
What shall I do?” Whereupon he said to 
him: “From your mother you should accept, 
but from your father you should not, for he 
studies and he will feel too exhausted to 
serve you.” R. Tarphon had a mother; 
whenever she wanted to go to bed he would 
bend himself and she would climb upon his 
back, and go to bed; and whenever she 
wanted to leave the bed he would lie down 
and she would leave the bed through his 
help. One day he came and boasted in the 
house of study, whereupon his associates 
said to him: “You have not yet reached even 
as far as one-half the meaning of honor. 
Did it ever happen that she should throw a 
pocket full of money in the ocean in your 
presence and you did not cause her any 
shame because of such an action?” R. 
Joseph, as soon as he would hear the sound 
of the footsteps of his mother, would im- 
mediately get up, saying: “Let us get up be- 
fore the Shechina that is coming.” R. 
Jochanan said: “Happy is he that has never 
seen them.” For in the case of R. Jochanan, 
when his mother was pregnant with him, his 
father died. As soon as he was born, his 


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7.) Rashi quotes the Palestine Talmud_in explaining this story as follows: “A certain man placed dainty food be- 
fore his father and bade him eat thereof. When the father had finished his meal he said: “My son, thou hast prepared 
for me a most delicious meal. Wherefrom didst thou obtain these delicacies?” And the son replied insultingly: ‘Eat 
as the dogs do, old man, without asking questions.” Hence a son inherits the punishment of disregard. 

A certain man, a miller, had a father living with him, at the time when all people not working for themselves were 


obliged to labor a certain number of days for the governme: 


required of the old man, his son said to him: “Go thou an 
the government, because those who work for the governmen 


nt. When it came near the time this service would be 
d labor for me in the mill, and I will go and work for 
t are beaten if their work proves unsatisfactory. It is therefore 


better for me to run the chance of being beaten than to allow you to risk it.” Therefore such a son deserves the 


reward of a son who honors his father. - 
) Why a song to Assaph upon such an occasion. 


It should rather be a lamentation unto Assaph. He explained 


8. t : 
that the reason for his song is because God poured out his fury upon the Temple and not upon the Israelites themselves- 


10 PIwWIT IP ‘ 


him, [and thus lost the sale]. In the follow- 
ing year, however, the Holy One, praised be 
He, rewarded him with the birth of a red 
heifer among his herds, and the sages came 
to purchase it. He said to them: “I know 
very well that should I ask of you any 
amount of money for it, you would give it 
to me. However, I only wish you to make 
me good the loss I sustained in honor of my 
father.” When the sages were informed 
of the above story, they said: “Behold, if one 
who is not commanded to do so and per- 
forms it, is thus rewarded, how much more 
will the reward be to one who is instructed 
to do so and really does it? For R. Chanina 
said: “The reward of fulfilling a command- 
ment is much greater to one who is com- 
manded and does it than to one who is not 
commanded and fulfills it’” R. Joseph 
(who was blind) said: “First I used 
to say, if there should come one and tell me 
that the Halacha prevails according to R. 
Juda, who says that a blind person is exempt 
from the performance of commandments, I 
shall make a feast for the Rabbis, because I 
am under no obligation to do so, and still 
I perform them; but since I heard what R. 
Chanina said, that he who is commanded, 
and does [a good deed, because he is ordered 
to do so] stands higher than he that is not 
commanded and does [a good deed], I 
changed my mind, and I say that I shall 
make a feast if one should come and tell 
me that the Halacha does not prevail in 
accordance with R. Juda; for if I am in- 
structed to perform the commandment, the 
reward will be greater.” 

When R. Dimi came, he said: “It once 
happened that the same man, [Damah b. 
Nathima] was dressed in gold-embroidered 
silk garments, sitting among the noblemen 
of Rome, when his mother came. She tore 
down his robe, slapped him on his head and 
spit in his face. Nevertheless he did not 
put her to shame; and furthermore, when 
her slippers fell off he gave them to her, to 
save her the trouble of getting it.” The son 
of Abimi, the son of R. Abahu, taught: It 
may happen that one feeds his father pheas- 
ants, and yet deserved the punishment of a 
disrespectful son; while the other may send 
his father to work with a hand-mill, and 
yet through this action will be rewarded 


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are occupied in their trade, are not allowed 
to stand up out of respect for scholars. Is 
this so? Have we not taught a Baraitha 
to the effect that every professional man of 
Jerusalem would stand up out of respect 
for them (who visited Jerusalem while 
bringing their offering of the first fruits), 
and would greet them with the following 
address: “Our brethren from this and that 
place, may your coming be with peace.” 
[ Hence even professional men were allowed 
to stop work to offer greetings]. Said RB. 
Jochan: “Indeed for strange visitors profes- 
sional men were allowed to offer greetings, 
but not scholars.” ‘Come and see,” re- 
marked R. Jose b. Abin, “How beloved 2 
commandment is upon Israe] when it is per- 
formed in its due season; for out of respect 
to the visitors all were allowed to stand up 
but for scholars they were not allowed to.” 
However, we may say that this is only be- 
cause of inducing them to come again, there- 
fore everyone was ordered to pay them 
respect. 

(1b. b) R. Ibbu said in the name of R. 
Jannai: “A scholar is not permitted to 
stand up out of respect for his teacher, more 
than [once] in the morning and [once] 
in the evening—so that his teacher’s honor 
should not exceed the honor given Heaven.” 
R. Elazar said: “Every scholar who does not 
scand up before his teacher [as a token of 
respect] is to be called wicked, and he will 
not live long; he will also forget his learn- 
ing, as it is said (Ecc. 8, 13) And that «6 
will not be well with the wicked, and that 
it will not endure many days, like the 
shadow; because he is not afraid of God. 
The meaning of the word afraid as used 
here is not understood, but when we find the 
passage (Lev. 19, 32) Thou rise up and thou 
shalt be afraid, we understand that the word 
afraid refers to standing up [before a 
teacher |.” 

(Fol. 38) It is written (Ex. 16, 35) And 
the childven of Israel ate the manna forty 
years, until they came to an inhabitated 
land; the manna they did eat, until they 
came unto the border of the land of Canaan. 
It is impossible to say [that they ate the 
manna] until they came to an inhabited 
land (on the other side of the Jordan), since 
the same passage says They did eat unto 
the borders of the land of Cana’an (on this 
side of the Jordan) ; and again it is impossi- 


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12 Spy 


mother died. And so it also happened with 
Abaye. 


Our Rabbis were taught: What does fear 
maean, and what does honor mean? Fear 
means not to sit in his seat and not to stand 
in his place; not to contradict his words or 
to decide against his opinion. Honor means 
to give them to eat and to drink; put their 
raiment upon them and tie their shoes, take 
them out and bring them in. The following 
question was proposed by them (the schol- 
ars): Out of whose money should it go? 
R. Juda said: “From the son’s money,” 
while R. Nathan, in the name of R. Oshiya, 
said that it should go out of the father’s 
money. RR. Eliezer was asked how far 
should honor toward parents be extend- 
ed? He replied: “Even if they cast all the 
wealth into the sea, one must not aggravate 
them.” 

(Ib. b) It happened once that R. Eliezer 
b. R. Joshua and R. Zadok were sitting at 
the wedding feast of the son of Rabban 
Gamaliel, and the latter waited upon them. 
When he extended a cup to R. Eliezer, the 
latter refused to accept it; but when he gave 
it to R. Joshua, he did accept it. R. Eliezer 
then said to R. Joshua: “What is this, 
Joshua, that we are sitting and Rabban 
Gamaliel should serve upon us!” Whereupon 
R. Joshua answered him: “We find that 
even a greater man than he did serve upon 
others. Abraham was considered the greatest 
in his generation—nevertheless it is writ- 
ten (Gen. 18,8) And he stood by them under 
the tree. Perhaps you will try to explain this 
that they appeared to him like angels. The 
fact is that they appeared to him like Arab- 
ians.2 Why then should we not let Rabban 
Gamaliel, the great, stand and serve upon 
us?” R. Zadok then remarked to them: 
“How long will you leave aside the honor 
of Heaven and occupy yourself concerning 
the honor of man? Behold, the Holy One, 
praised be He, blows the winds, brings 
clouds, causes rain to come down to us, and 
causes everything to sprout from the earth 
with which He prepares a table for each and 
every one, and we shall not allow Rabban 
Gamaliel the Great to stand and serve upon 
us!” 


(Fol. 33) Professional men, while they 


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9.) See further tract Baba Metziah that the Angels appeared to him in the pose of Arabians. This is inferred from 
the passage Gen. 19, 2, when Abraham said, And Wash your feet. 


15 Herel 


(Fol. 39b) MISHNAH: Whoever per- 
forms one commandment, good will be done 
to him [in this world]; and it will cause the 
prolongation of his days. He will also in- 
herit the future world. But whover does 
not perform one commandment, good will 
not be done to him in this world; neither 
will he live long nor will he inherit the 
future world. 

GEMARA: I find our Mishnah in con- 
flict with the following Mishnah: These are 
the things in which a man enjoys the inter- 
est in this world, while the principal re- 
maineth for him in the word to come. They 
are: Honoring one’s father and mother, the 
practice of loving kindness, hospitality to 
the stranger, making peace between a man 
and his neighbor, and above all, the study of 
the Torah. [Hence we see that only these 
meritorious deeds are such which yield fruit 
in this world and none others]? Said R. 
Juda: “Our Mishnah means thus: “Whoever 
performs one commandment more, through 
which addition his merits are counter-bal- 
anced, good will be done to him in this world 
and it is considered as if he has fulfilled the 
entire Torah.” How can you possibly state 
that the other Mishnah means that even 
with one good action the performer re¢eives 
his reward in this world? Thereupon said 
R. Sh’maya: “Our Mishnah refers to one 
whose balance of both meritorious and evil 
deeds was struck even; and if one of the 
above-mentioned commandments was among 
his [meritorious] account, it would counter- 
balance the scale; and another thing, if one 
performs one [extra] meritorious deed 
through which he counterbalances the scale, 
good will be done to him.” Another objec- 
tion was raised from the following: Whose 
meritorious acts are more than his sins, evil 
will be done to him; and such a man is con- 
sidered as if he burnt the entire Torah, of 
which not even one letter escaped; and 
whose iniquities are more than his meri- 
torious deeds, good will be done to him and 
he will be treated like one who fulfilled the 
entire Torah and did not miss even one let- 
ter of it. [Hence we see that counter-balanc- 
ing the sin is not sufficient?] Said Abaye: 
“Our Mishnah means that they [cause to] 
prepare for him [in the future] a good day, 
and a bad day.” Raba said: “The last Mish- 
nah will be in accordance with R. Jacob, who 
claims that the reward for commandments 


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ble to say [that they ate the manna until 
they came] unto the borders of the land of 
Cana’an, since the same passage says, until 
they came, ete. How then could both con- 
ilicting statements be reconciled? On the 
seventh of the month of Adar, Moses died, 
and on that day the manna ceased to come 
down from heaven [on this side of the Jor- 
dan]. Israel, however, supplied themselves 
with manna in vessels which lasted them 
until the sixteenth of the month of Nisan 
[until they passed the Jordan]. We are 
taught in another Baraitha: And _ the 
children of Israel ate the manna forty 
years. Did they indeed eat the manna 
exactly forty years? Behold they only ate it 
forty years less thirty days. We must there- 
fore say that the unleavened bread which 
Israel took along from Egypt had the taste 
of Manna. We are taught in another Barai- 
tha: On the seventh of the month Adar, 
Moses died, and on the seventh of the month 
Adar, he was born. Whence do we learn 
that he died on the seventh of Adar? It is 
said (Deut. 34, 5) And Moses the servant of 
the Lord died there, and it is further writ- 
ten, And the children of Israel wept for 
Moses; and it is written (Josh. 1,1) And té 
came to pass after the death of Moses; and 
the next passage says (Ib.) Moses My ser- 
vant is dead; now therefore arise, pass over, 
etc.; and again the passage says, Pass 
through the midst of the camp, and com- 
mand the people; and it is further written 
(Ib. 4, 79) And the people came up out 
of the Jordan on the tenth day of the first 
month. Deduct from this date thirty-three 
days (thirty of the mourning and three for 
preparing themselves as stated Josh. 1, 11), 
hence you will find that Moses died on the 
seventh of Adar° And whence do we know 
that on the seventh of Adar, Moses was 
born? The passage says (Deut. 31, 2 
Moses said, J am one hundred and twenty 
years old today. He need not have said to- 
day [if it had no special significance]. We 
therefore infer that today implies that just 
that very day have his days and years been 
completed. This is to teach that the Holy 
One, praised be He, grants the righteous 
the fulfillment of the years of their life to 
the very month and day, as it is said (Ex. 
23,26) The number of thy days will I make 
full. 


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10.) Ten days of Nissam (the first month), twenty-three days of Adar, as Adar has only twenty-nino days. 


17 pips 


If Saul should hear, etc. Said R. Joseph: 
“Had Elisha (Achar) interpreted this 
passage as did R. Jacob, his daughter’s son, 
he would have never sinned.” What did 
Achar see? According to some, he saw just 
such an incident as that witnessed by R. 
Jacob. And according to others it was be- 
cause he saw the tongue of R. Chutzphith, 
the interpreter that was dragged by pigs. He 
then said: “Oh, that the mouth which gave 
forth pearls must now lick dust!” He there- 
upon went forth and sinned. 

R. Tubia b. R. Kissna raised before Raba 
the following contradiction: “We are taught 
in one Mishnah, whoever does cne meritor- 
ious deed, good will be done to him. Only 
if he did good, but if he abstained from evil, 
then good will not be done to him. Have we 
not a Baraitha to the effect that if one remains 
passive abstaining from committing a crime, 
he will be rewarded as if he has performed 
a meritorious deed?” Whereupon Raba an- 
swered him: “The latter refers to a case 
where a certain crime came to his hand, and 
he was about to commit it, and then he with- 
drew himself, as happened with R. Chanina 
b. Papa, and with R. Zadok and with R. 
Cahana.” 

(Fol. 40) Raba raised the following objec- 
tion before R. Nachman: “We are taught 
in a Mishnah, these are the things of which 
a man enjoys the interest for his reward in 
this world, while the principal remaineth for 
him in the world to come. They are: honor- 
ing his father and mother, the practice of 
loving kindness, hospitality, making peace 
between man and his associates, and above 
all the study of the Torah. Concerning hon- 
oring father and mother, it is written (Deut. 
5, 16) In order that thy days may be pro- 
longed, and in order that it may go well with 
thee; concerning loving kindness it is writ- 
ten (Pr. 21, 21) He that pursueth righteous- 
ness and kindness will find life, righteous- 
ness and honor; and concerning bringing 
peace, it is written (Ps. 34, 15) Seek peace 
and pursue it. And R. Abahu explained that 
we infer this from the similar words R’dipha 
R’dipha (pursue); it is written here, seek 
peace and pursue it, (rod-ph chu) ; and again 
it is kritten (Pr. 21, 21) He that pursueth 
(rodeph) righteousness and kindness will 
find life, righteousness and honor; [ Hence 
both have the same merits]. Concerning 
studying the Torah, it is written (Deut. 30, 


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16 2) [Pb lir) Oy ee lao) Te 


is not to be obtained’in this world; for we 
are taught in a Baraitha, R. Jacob says: 
“There is no commandment for which the 
Torah mentions its reward right next to it, 
upon which resurrection does not depend. 
Concerning the honoring of father and 
mother, it is written (Deut. 5, 16) 
In order that thy days may be pro- 
longed, and in order that it may go well 
with thee; concerning the sending away of 
the mother bird, [if one wants to take the 
egg or the young from the nest], it is 
written (Ib. 22, 7) In order that it may be 
well with thee, and that thow mayest live 
many days. If a father sent his son to go 
up a certain building and bring him down 
the doves, and he did go up the building, 
sent away the mother, took away the birds, 
and upon his return fell off the building 
and died, how can the promise, that it may 
be well with thee, or that thow mayest live 
many days, be fulfilled? We must there- 
fore say that the passage it may be well with 
thee, refers to the world which is entirely 
good (future world), and that thow mayest 
live many days refers to the world that may 
endure for eternity.” But how do we know 
that such a thing as described by R. Jacob 
does ever happen? R. Jacob spoke from an 
incident which he himself witnessed. Per- 
haps the man who was killed after perform- 
ing this meritorious deed thought of some 
iniquities and therefore was punished? An 
evil thought, the Holy One, praised be He, 
does not consider an act, [as far as punish- 
ment is concerned]. Again, perhaps he was 
thinking about idolatry, concerning which 
it is written (Ez. 14, 5) In order that I may 
grasp the house of Israel by their heart. R. 
Jacob himself, was asking that very ques- 
tion: Should we assume that the rewards 
for performing commandments is obtained 
in this world? Then why did it not protect 
that man from sinning with the thought of 
idolatry? [We must therefore say that it 
refers to the future world]. Again how is 
such an incident possible? Has not R. 
Elazar said that those who go on a religious 
mission will not meet with evil neither going 
to nor cmoing back from their mission? At 
the incident of R. Jacob there was a broken 
ladder which made the danger certain, and 
where the danger is certain one must not 
rely upon a miracle, as it is written (I Sam. 
16, 2) And Samuel said: How shall I go? 


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19 Sronwen 


and there was written a book of remem- 
brance before Him, over those that feared 
the Lord and for those who respected His 
name. Said R. Assi: What does and for 
those who respected His name, mean? 
“Byven when one intended to observe a com- 
mandment, but was incidentally prevented 
from doing so, Scripture credits him as if he 
had actually observed it.” Bad intentions, 
the Holy One, praised be He, however, does 
not add to deeds, as it is said (Ps. 66, 18) 
If I had looked on wickedness with my 
heart, the Lord would not have heard. But 
how will the following passage (Jer. 6, 19) 
Behold, I will bring evil upon these people, 
the fruit of their thoughts, be explained? 
This means that an evil intention which 
bears fruit (is carried out), the Holy One, 
praised be He! adds to deeds; but such evil 
thoughts which bear no fruit, the Holy One, 
praised be He! does not add to deeds, but 
is there not a passage (Ez. 14, 5) In order 
that I may grasp the house of Israel by their 
heart? 
passage refers to idolatry, for the master 
said elsewhere: The crime of idolatry is so 
severe that whoever denies it is as he ad- 
mits the truthfulness of the entire Torah.” 
Ulla said: “The last passage means as R. 
Huna explained it, for R. Huna said: ‘As 
soon as a man commits a crime once, and 
twice, it becomes to him a privileged thing.’ 
How can one think that it is a privilege? 
We must therefore say that it appears to 
him like a privileged thing.” R. Abahu, in 
the name of R. Chanina, said: “It is prefer- 
able for a man to commit a transgression 
secretly, but not to profane Heavyen’s name,” 
etc. [Fully explained in Volume 3, page 
29]. 

We are taught in a Mishnah that the pun- 
ishment for the sin committed by profaning 
the Lord’s name, whether done unintention- 
ally or intentionally, is not put on credit. 
What is the meaning of “It is not put on 
credit?” Mar Zutra said that it is not like 
a storekeeper who gives on later payments, 
but that it is paid immediately. Mar, the 
son of Rabbina, however, said that it means: 
“If the balance of both meritorious and evil 
acts were even, this crime causes a counter- 
balance.” 

(Ib. b) Our Rabbis were taught: Always 
shall a man consider himself as if his 
merits and his crimes are equally balanced ; 


Said R. Acha b. Jacob: “The last . 


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20) For it (the Torah) ts thy life, and the 
length of thy days. If so, then concerning 
the sending away of the bird, it is also writ- 
ten (Ib. 22, %) in order that it may be well 
with thee, and that thou mayest live many 
days. ‘Then why did not the Mishnah count 
this also? “The Tanna left it out,’ [was 
R. Nachman’s reply]. Is this then possible, 
since our Tannah states: “These are the 
things.” How can you say he left something 
unmentioned?” Therefore said Raba: “R. 
Idi explained this to me [with the following 
verse]: (Is. 3, 10) Say it to the righteous, 
that he has done well; for the fruit of their 
deeds shall they eat. Is there then a right- 
eous man that is good and a righteous man 
that is not good? We must therefore say 
that a righteous man who is good towards 
heaven and also towards man is a righteous 
that is good; who is good towards heaven 
but conducts himself badly towards man is 
a righteous man that is not good. Similar 
to this case (Ib., ib. 11) Woe unto the 
wicked who doth evil; for the recompense of 
his hands shall be bestowed on him. Are 
there then wicked who do evil and wicked 
who do not evil? We must therefore say 
that the wicked who act wickedly towards 
heaven and towards man, this is a wicked 
man who does evil; but a wicked man who 
acts wickedly towards heaven and not to- 
wards man, this is a wicked who doeth not 
evil.” [Hence wherever the passage does 
not state for the frutt shall they 
eat, it yields no fruit in this world]. Mer1- 
torious rewards have a capital and also the 
fruit bearing on the principal, as it is said 
Say it to the righteous that he hath done 
well; for the fruit, ete; while iniquities have 
merely principal but no fruit yielding, as it 
is said Woe unto the wicked who does evil, 
etc. If so, then how will the following 
passage (Pr. 1, 31) Therefore shall they eat 
of the fruit of their own way, and be filled 
with their own devices, be explained? This 
means that a crime which bears fruit [if it 
is carried out] it will also yield fruit [in the 
punishment], but a crime which bears no 
fruit [is not carried out] it will yield no 
fruit in the punishment. The merit of a 
good intention does the Holy One, praised 
be He ! [in rewarding] add to that of a good 
deed, as it is said (Mal. 3, 16) Then con- 
versed those that fear the Lord; one with an- 
other, and the Lord listened and heard it; 


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are cut oif the entire tree would stand on an 
unclean spot. So also does the Holy One, 
praised be He! extend wealth unto the 
wicked in this world so that He may drive 
them into despair and lower them down into 
the last compartment of Gehenna; as it is 
said (Pr. 14, 12) There is many a way 
which seemeih even before a man! but tts 
way leads unto death.” 

It happened once that R. Tarphon and the 
elders were sifting in the house Wet-za, in 
Lud, when the following question was sub- 
mitted to them: “What is greater, study or 
actions?” R. Tarphon answered that action 
is greater, while R. Akiba answered that 
study is greater. Whereupon all of them 
answered and said that study is greater, for 
study may lead a man always to the right 
actions. We are taught in a Baraitha, R. 
Joseph says: “Study is great, for it pre- 
ceded the commandment of Chala“ with 
forty years and that of T’ruma and Tithes 
with fifty-four years and that of Sabbathical 
years with sixty-one and that of a Jubilee 
year with a hundred and three years.” Is it 
only one hundred and three? Behold, it is 
one hundred and four preceding the Jubilee 
year? This Tanna holds that the Jubilee 
year is in the very beginning of the fiftieth 
year. Just as study is preferred to acts, so 
also does the sentence of man, concerning 
the study of Torah, precede that of actions, 
as R. Hamnuna said; for R. Hamnuna said: 
“The first thing for which a man is called 
to account is concerning the words of the 
Torah, as it is said (Pr. 17, 14) As one let- 
leth loose a stream of water, so is the begin- 
ning of strife! and just as he is called to 
account first on the Torah, so also is one re- 
warded first for studying the Torah, as it 
is said (Ps. 105, 44) And He gave them the 
land of nations; and the labor of people, 
they obtained as an inheritance.” 

“Whoever does not possess the knowledge 
of Scripture nor of the Mishnah is not con- 
sidered a civilezed man.” Said R. Jochanan: 
“And such a man is disqualified to be a 
witness.” Our Rabbis were taught: Who- 
ever eats in the street is considered like a 
dog, and according to others he is disquali- 
fied as a witness. R. Idi b. Abin said: “The 
law prevails like the opinion of the others.” 
Bar Kapara lectured: “The hot-tempered 
man (Fol. 41) achieves nothing but [the 


11.) See Num. 15, 17-22. 


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that if he fulfills a commandment then he 
will be happy, for that commandment will 
counterbalance the scale to the side of merits. 
If he commits an iniquity then woe to him, 
for that crime will counterbalance the scale 
to the side of guilt, as it is said (Hee. 9, 18) 
But one sinner causeth much to be lost. 
This means that one single crims which that 
man committed causes the loss of much 
goodness from him and from the entire 
world. R. Simon b. Jochai says: “Even a 
aman who was perfectly righteous during his 
entire life and rebelled [against God] in the 
end will lose the credit of all his previous 
merits, as it is said (Hz. 33, 12) The right- 
eousness of the righteous shall not deliver 
him on the day of his transgression; and on 
the contrary, even if one was grossly wicked 
during his entire life but repented in the 
end, none of his iniquities will be mentioned 
at Judgment, as it is said (Ib., ib., ib.) And 
as for the wickedness of the wicked he shall 
not stumble through it on the day that he 
returneth from his wickedness.” Why should 
not such a man be considered equally divid- 
ed, one-half of merits and one-half of iniqui- 
ties? Said Resh Lakish: “This former re- 
fers to one who regrets his first [wicked] 
deeds.” 

MISHNAH: Whoever possesses the 
knowledge of the Scripture, the Mishnah 
and good manners will not be easily exposed 
to commit crimes, as it is said (Hee. 4, 12) 
And a threefold cord is not quickly broken; 
but whoever does not possess the knowledge 
of Scripture nor of Mishnah nor of good 
manners is not considered a civilized man. 

R. Elazar b. Zadok said: “To what are 
the righteous compared in this world? Unto 
the tree whose trunk grows on a clean spot, 
while some of its branches extend over an 
unclean spot. When those branches are cut 
off, it is thus found that the entire tree will 
be on a clean spot. So also is the case with 
the righteous. The Holy One, praised be 
He, causes affliction to be brought upon the 
righteous in this world, so that they should 
be able to inherit the world to come, as it is 
said (Job. 8, %) And thy beginning will 
have been small; because thy latter end will 
grow up greatly. And unto what are the 
wicked compared in this world? Unto a 
tree whose trunk stands on an unclean spot, 
while some of its branches extend over a 
clean spot; in which case, if these branches 


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23 spy? 


Behold the master said: “The symptom for 
haughtiness is poverty,’ and [nine out of 
the ten measures of] poverty went to Baby- 
lon. The poverty mentioned here refers to 
the Torah, as it is written (Songs 8, 8) We 
have a little sister, and she has yet no 
breasts, whereupon R. Jochanan said: “This 
refers to Elam, which was successful to [have 
scholars to] learn, but not to teach others.” 
Ten measures of bravery came down to the 
world; Persia obtained nine and one was left 
to the rest of the world. Ten measures of 
vermin came to the world; nine measures 
fell to the lot of the Modeans and one to the 
rest of the world. Ten measures of sorcery 
came down to the world; Egypt received 
nine and one was left to the rest of the 
world. Ten measures of plagues came down 
to the world; nine measures were assigned 
to the swine and one was left to the rest of 
the world. ‘Ten measures of fornication 
came down into the world; nine of these are 
in possession of the Arabs and one was left 
to the rest of the world. Ten measures of 
impudence came down into the world; 
Mishan appropriated nine and one was left 
to the rest of the world. Ten measures of 
talk came into the world; women possess 
nine and one was left to the rest of the 
world. Ten measures of blackness came into 
the world; nine were assigned to the Ethio- 
pians and one was left to the rest of the 
world. ‘Ten measures of sleep came down 
to the world; servants took nine and one 
was left to the rest of the world. 


(Fol. 53) We are taught in a Baraitha: 
The conscientious priests withdrew alto- 
gether from it (the priestly shares) ; but 
the glutonous would accept and eat it. It 
once happened that a priest took his own 
share and his fellow’s; he was nicknamed 
Ben Chamtzan (grasper) (Ib., b) till his 
death. Rabba b. R. Shila said: Which is 
the passage that proves this (that a Chamt- 
zam is a disgraceful man?’ It is said (Ps. 
%1, 4) O! my God, release me out of the 
hand of the wicked, out of the grasp of the 
uprighteous and violent (Chametz) one. 
Raba said from here (Is. 1, 17) Learn to 
do well; seek for justice, relieve the op- 
pressed. 


(Fol. 22b) Fe are taught that Simon of 
Amsuni, and others say Nehemiah of Am- 
suni, was accustomed to interpret every 


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injurious effect of his] excitement; and a 
good-natured man enjoys in this world the 
fruit of his own deeds; and whoever does not 
possess the knowledge of Scripture nor of 
the Mishnah nor of social manners, vow not 
to have any benefit of him, for it is said (Ps. 
1, 2) And sitteth not in the seat of the 
scorners; i.e., the seat of such a man is the 
seat of scorners.” 


CHAPTER TWO. 


(Fol. 49) We are taught in a Baraitha, 
R. Juda says: “Whoever translates a Biblical 
verse as it is formed (i.e., word for word 
without regard to idiomatic differences) is 
considered a liar; and whoever adds explan- 
ations unto a Biblical verse [which is not 
the true meaning] is considered as if he 
would blaspheme and revile the Lord.” 


Ten measures of wisdom came down to 
the world; the land of Israel received nine 
and one was left for the rest of the world. 
Ten measures of beauty came down to the 
world; Jerusalem received nine and one was 
left for the rest of the world. Ten measures 
of richness came down to the world; Rome 
Teceived nine and one was left for the rest 
of the world. Ten measures of poverty came 
down to the world; nine fell to the lot of 
Babylon and one to the rest of the world. 
Ten measures of haughtiness came down to 
the world; Elam appropriated nine and one 
was left to the rest of the world. And 
haughtiness, you say, was not frequent in 
Babylon? Behold it is written (Zech. 5, 9) 
Then did I lift my eyes and looked, and be- 
hold, there came out two women, having the 
wind in their wings, and they had wings like 
the wings of a stork; and they lifted up the 
Ephah between the earth and the heaven. 
Then said I to the angel that spoke to me, 
whither are these bearing away the E'phah? 
And he said unto me: ‘To build a home for 
tt in the land of Shinar’ R. Jochanan ex- 
plained: “These two women refer to hypo- 
crisy and haughtiness, which came to Baby- 
lon.” [Hence haughtiness came to Baby- 
lon]? Yea, their intention was to go to 
Babylon, but they were dragged along to 
Elam. This could be proved from the pass- 
age itself, for it says to build a house in the 
land of Shinar, [which they had intended]. 
The inference is sustained. But is then 
haughtiness not frequent also in Babylon? 


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25 apy 


cake and another one comes and takes it 
away from him, what is the law?” Where- 
upon R. Abba answered: “Such a man 
should be called wicked.” “If so, then why 
did the master do such a thing with R. Gid. 
del?” “I did not know about his negotia- 
tions.” “But now, since you know it, let 
the master return it to him.” Whereupon 
R. Abba replied: “I could not agree to sell 
it to him, for this is the first purchase in 
my business and it would be a bad sign 
should I dispose of it in such ‘a manner; 
however, if he desires to take it as a present 
let him take it.” The consequence was that 
R. Giddel did not take possession of the 
land, because it is written (Pr. 15, 27) 
But he that hateth gifts will live, and R. 
Abba did not take possession of it because 
R. Giddel had negotiated for it, so neither 
one took possession of it and it was there- 
fore called “The field of the Rabbis.” 

We are taught that it happened with King 
Jannai (Hyrcanus) who had gone to Kuch- 
lith in the wilderness and conquered sixty 
cities. On his return there was great re- 
joicing, and the king invited the sages of 
Israel to a feast. At the entertainment he 
said: “Our ancestors ate herbs of the desert 
[because of their poverty], while they built 
the Second Temple. We shall also eat them 
in memory of our ancestors.” Thereupon 
herbs of the desert were served in golden 
dishes. There was, however, among those 
present, a base and frivolous person with a 
bad heart. His name was Elazar ben Puera. 
He said to the king: “O King Jannai, the 
Pharisees are secretly against thee; try 
them by clothing thyself with the priestly 
breast plate.” The king followed his ad- 
vice, when an old man, Juda b. Greida, arose 
and said: “O King Jannai, be satisfied with 
the kingly crown and leave the crown of 
priesthood to other descendants of Aaron,” 
for it was reported that his mother was a 
prisoner of war in Modin. Immediately an 
investigation was ordered, and when the Te- 
port could not be verified the king dismissed 
the sages in great danger. Blazar b. Puera then 
said to the king: “O King Jannai, if such 
would have happened against an ordinary 
person, what would be the result? How 
much more so when such a thing happened 
with you who art a king and High-priest ?” 
«What shall I do?” the king rejoined. bg 
thou art inclined to follow my advice, have 


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24 i cib Oi ia) 3 


Bih When he reached the Hth of (Den. 
10, 20) Thow shalt fear the Lord, thy God, 
he refrained (did not interpret it). “Why, 
Rabbi,” said his disciples to him, “what will 
become of those ‘Zihs’ thou didst inter- 
pret?” Whereupon he answered: “Just as 
well as I will be rewarded for making those 
interpretations, so will I be rewarded for 
refraining in this case.” But when R. Akiba 
came, he interpreted: “The Hth [of Thou 
shalt fear the Lord, thy God], includes the 
scholars.” 

(Fol. 49b) Our Rabbis were taught in a 
Baraitha: After the death of R. Maier, R. 
Juda instructed his disciples that none of 
R. Maier’s disciples should be allowed to 
enter his college because they were disputa- 
tious and did not come to learn, but to over- 
whelm him with citations of traditions [in 
order to prove him to be ignorant]. Sum- 
chuss, however, squeezed himself through 
and entered. He said to R. Juda: “Thus 
was I taught by R. Maier: ‘A priest who be- 
troths a wife with his share of the sac- 
redotal meat, whether it be of the most 
consecrated or of the ordinary, she is not 
betrothed through it.” R. Juda became 
enraged and said: “Have I not warned you 
not to give admission to disciples of R. 
Maier, because they are disputatious and 
they do not come to learn but merely to 
overwhelm me with citations of traditions 
{in order to prove me to be ignorant]? Is 
then a woman allowed to enter the sanctu- 
ary? [Hence how could such an incident 
happen]?” R. Jose then said: “Now that 
R. Maier is dead and R. Juda is enraged], 
what will people say: ‘Maier is dead, Juda 
is enraged, and Jose is silent. What will 
remain of the Torah?” 


CHAPTER THREE. 


(Fol. 59) R. Giddel was negotiating 
about a certain piece of land, when R. Abba 
went and bought it. R. Giddel went and 
brought a complaint about it before R. 
Zera, who forwarded it to R. Isaac Naphcha. 
The latter said to him: “Wait until he comes 
up during the festival and we will discuss 
it with R. Abba.” When R. Abba did come 
up during the festival and was met by R. 
Isaac Naphcha, the latter said to him: 
‘When a poor man is negotiating about a 


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1.) The word Eth generally is used as a particle accompanying the objective case, and signifying “with.” 


21 zal je) 8) 


thee up into the place which the Lord thy 
God will choose. From this it may be in- 
ferred that the Temple stood on a higher 
leyel than the rest of the land of Israel and 
that the land of israel is situated on a higher 
plain than all the rest of the world. It is 
readily understood that the Temple is sit- 
uated on a higher level than all the land 
of Israel for in the above passage it is writ- 
ten, even matters of controversy within thy 
gates; then shalt thou arise and get thee 
up; but, as to the assertion that the land of 
Israel is situated on a higher plain than all 
the rest of the world, whence do we know 
this? From the following passage (Jer. 23, 
%): Therefore, behold, days are coming, 
saith the Lord, that they shall no more say: 
“As the Lord lweth . . . but: that 
brought up and that led, ete. 

(Fol. 70) R. Elazar said: “Ezra did not 
leave Babylon until he had made [her Jew- 
ish] like pure sifted flour; [i.e., established 
the purity of the families by careful investi- 
gation] and then he went to Palestine.” It 
is written (Neh. 7%, 61) And these were they 
that came up from Telmelach, Tel-charsha, 
Cherub, Addon, and Immer; but they could 
not tell their fathers’ house, nor thetr de- 
scent, whether they were of Israel; ie., Tel 
melach means people who resembled because 
of their acts that of Solom, which was 
turned into a heap of salt.t T'el-charshah, re- 
fers to such a case when a child calls one 
“father? and his mother makes him quiet,’ 
But they could not tell their fathers’ house, 
nor their descent, whether they were of 
Israel. his refers to children that were 
picked up in the street who knew neither 
their father nor their mother. Cherub. 
Addon and Immer, Said A. Abahu: “This 
means that the Sovereign said, ‘I thought 
Tsrael will be as beloved as a Cherub, but 
they made themselves as hated as the leop- 
ard” ” According to others, R. Abahu said: 
“This means that the Sovereign said, “Al- 
though Israel made themselves as hated as 
a leopard, nevertheless they are worthy in 
My eyes as a Cherub.’” 


Said Raba b. b. Chana: “Whoever mar- 
ries a wife who is not fit for him is consid- 
ered by Scripture as if he plowed the entire 
world and sowed it with salt; for it is said 
(Ib., ib., ib) These were they who came up 


Tel-melach means a heap of salt. 


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1.) Arey < Sern Fi 
2.) Charsa means ‘quiet; also “plowing,’’ as explained further. 


Se TWIT Ip » 


them crushed.” “But what will become of 
the Torah?” [If all the scholars are 
crushed], the king remarked. “Why it is 
wrapped up and lies in the corner, whoever 
wishes to study it may come and do s0,” 
came the response. (Said R. Nachman b. 
Isaac: “Immediately scepticism [Sodducee- 
ism] came over the king, for [if not], he 
should have argued, “This might apply to 
the Scriptures, but how about the Talmud 
[which is only studied orally?] ) Immedi- 
ately the king followed the advise of Elazar 
and killed the sages of Israel. The world 
appeared devastated until Simon b. Shetach 
came and restored the law again as of yore. 

Whence do we know that the service on the 
altar, of a priestly son born of a divorced 
woman or a Chalutza is lawful? Said R. 
Juda in the name of Samuel: “The passage 
says (Num. 25, 13) And it shall be unto 
him and unto his seed after him; i.., 
whether it be legal or illegal seeds.” The 
father of Samuel said: “From the following 
(Deut. 33, 11) Bless, O Lord, his substance, 
and receive favorably the work of his hands; 
ie., even the work of the Chulin® should 
be received favorably.” R. Jannai said: 
“We may infer from the following (Ib. 26, 
3) And thou shalt come unto the priest that 
may be in those days. Is it possible to think 
that a man will go to a priest who does not 
live in his days? We must therefore say 
that the passage refers to a priest who was 
fit, but afterwards became ineligible 
[through an unlawful marriage].” Whence 
do we know that the service of a priest with 
a blemish is considered defective? Said R. 
Juda in the name of Samuel: “The passage 
reads (Num. 25, 12) Whierefore say: Be- 
hold, I give unto him My covenant of peace ; 
ie., the word Shalom means when he is per- 
fect without a blemish, but not when some- 
thing is missing in his body. How can you 
take it to mean perfect, since it is written 
Shalom, which means peace? Said R. 
Nachman: “The letter Vav of Shalom is 
shortened and looks like Yud, [hence it may 
read Shalem, perfect].” 


CHAPTER FOUR. 


(Fol. 69) We are taught in a Baraitha 
(Deut. 17, 8) Then shalt thou arise and get 


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1.) A woman released from Leviratical marriage through Chaliza, mentioned in Deut. 25, 5-8, the issue of such 2 


woman, as well as of any other w 


yoman whose marriage 1s prohibited to a priest, is called Chalal. 


) ‘The word chulin (substance), of the text, is interpreted by Samuel's father to mean Chalal. 


29 2py? 


Huna and asked him: “Shall I go or not?” 
R. Huna replied to him: “By right you need 
not go, because you are a greater man than 
R. Nachman; however, out of respect to the 
prince of the exile [to whom R. Nachman 
is a son-in-law], you should go and appear.” 
R. Juda thereupon went, and when he came 
to R. Nachman’s house he found him con- 
structing a fence on his roof. “Does not 
the master hold, as R. Huna b. Idi said, in 
the name of Samuel, ‘As soon as a man is 
appointed a chief over a community he must 
not perform work in the presence of three 
persons.” R. Nachman answered: “I am 
only making a part of a balustrade (fence) .” 
R. Juda said to him: “Why does not the 
master like to use the word Ma’ake, as it is 
written in the Torah, or Mechitza, as used 
by the Rabbis?” “Sit down, sir, on the 
Carpitta (couch),” R. Nachman bade R. 
Juda. Whereupon R. Juda said to him: 
“Why does not the master like to call it 
Etztaba, as the Rabbis do, or Saphsal, as 
people call it?” The host again said to the 
guest: “Let the master eat an Hthrugna 
(citron).” Whereupon the guest replied to 
him: “Thus said Samuel: ‘Whoever says 
Ethrugna possesses a third [portion] of 
haughtiness.’? Hither say Hthrog as the 
Rabbis call it, or Ethroga, as the people call 
it.’ The host said again to the guest: “Let 
the master drink Naphga (measure of 
wine).” Whereupon the guest remarked: 
“Why does not the master like to call As- 
paragus, as the Rabbis call it, or Anpak, 
as people call it.” R. Nachman then ordered 
that Donag, his daughter, should come and 
wait upon the guest . Whereupon the guest 
remarked: “One must not be waited upon 
by a woman.” “But she is a small child 
yet,” interrupted R. Nachman. The guest 
replied: “Samuel said explicity that a 
woman, whether she is big or little, should 
not wait upon a man.” Let the master ex- 
change a greeting with my wife Yalsa,” 
said R. Nachman. R. Juda again objected, 
saying: “Samuel said: ‘Hearing a woman’s 
voice is indecency, and is therefore pro- 
hibited].” “But you can send it up by a 
messenger,” remarked R. Nachman. Where- 
upon R. Juda replied: “Thus said Samuel : 
Tt is not proper to exchange greetings with 
a strange woman in any form!” R. Nach- 
man’s wife [having been informed of what 
was taking place in her house, sent word 


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28 Pe Ap n> 


from Tel-melach, Tel-Charsa.”’ Rabba b. 
RR. Adda said in the name of Rab: “Whoever 
marries a wife because of her wealth will 
have degenerate children, as it is said (Hos. 
5, 7) Against the Lord have they dealt 
treacherously; for strange children have 
they gotten. You will perhaps think that 
the money for which such a man married 
will endure. It is therefore said in the same 
passage, One month shall devour them to- 
gether with their possessions. And, if thou 
wilt think that it refers only to his posses- 
sions and not to hers, it is therefore said 
their possessions. And if you will think that 
this might take a long time, it is therefore 
said during one month.’ How is one month 
to be understood? Said R. Nachman b. 
Isaac: “This means literally, that during 
the time when one month will come and one 
month will go their wealth will be lost.” 
Raba b. R. Adda said further, and according 
to others R. Salla said it in the name of R. 
Hamnuna: “Whoever marries a wife that 
is not suitable for him, Elijah binds him 
and the Holy One, praised be He, flogs 
him.” We are taught in a Baraitha: On 
every case above mentioned Elijah writes 
and the Holy One, praised be He, affixes 
His signature to the following: “Woe unto 
him who -disqualified his children and who 
discredited the reputation of his family 
through marrying a wife who is not fit.” 
And whoever disqualifies others is a dis- 
qualified person and he does not speak on 
the praiseworthy side of the world. Samuel 
adds: “That in whatever thing he disquali- 
fies others, from the very same thing comes 
his own disqualification.” 

There was a certain man who entered a 
butcher store in Pumpeditha and ordered 
meat. When they asked him to wait until 
the servant of R. Juda b. Ezekiel got his 
first and then they would attend to him; 
he remarked: “Who is he, Juda b. Jaskil, 
who is entitled to get meat before me ?” Some- 
body informed R. Juda of this. He felt 
embarrassed and announced that the man 
be put under ban. He was then informed 
that the same man had a habit of calling 
othres “slave.” Whereupon R. Juda an- 
nounced that he himself is a descendent of 
slaves. That man went and summoned R. 
Juda to appear before the court of R. Nach- 
man. He [also] brought unto R. Juda a 
summons to appear. R. Juda went to R. 


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S133 NUTT AWS SA SDyT mI POs 
SPM 8M FONT DIT AP? 3979 Asses 


9’ SIT DIT MOP? ATA 34 FS RMIT 


31 Sas 


is not involved in this question, and will 
quote the same thing,” came R. Juda‘s re- 
sponse. It so happened that although R. 
Mathna was not seen in Nehardea for thir- 
teen years, on that particular day he ap- 
peared there. R. Juda then said to him: 
“Does the master remember what Samuel 
said when he was standing with one leg on 
the bank and one leg on the ferry?” Where- 
upon he answered: “Whoever says that he is 
a descendant of the Hasmonean house is 2 
slave, for there remained from the entire 
house only a single girl, who ascended the 
roof and announced, ‘Who will say that 
he is a descendant from the house of Has- 
moneans is a slave,’ and at that moment 
threw herself down and died.” They then 
announced that the man was a real slave and 
on that day many marriage agreements 
were torn in Nehardea, [because of having 
revealed impure families}. When R. Juda 
left R. Nachman’s house, people went out 
with the intention of having him stoned, be- 
cause of his having revealed their family 
disqualification. He then said to them: “Tf 
you will keep silent, then it is all right; but 
if not, I will go and reveal everything I 
know about you, for Samuel said: “There 
are two kinds of families in Nehardea, one 
is called Be-yonah (the family of doves), 
and the other Be-urbetho (the family of 
ravens], one of which is a disqualified fam- 
ily. And as a sign to remember, you may 
infer that the one that has the unclean name 
(raven) is unclean; but the one that has the 
clean name (dove) is clean.” They dropped 
the stones [which which they had intended 
to pelt him] out of their hands, and a dam 
was formed in the River Malka. 

R. Juda said in the name of Samuel: 
“Pashur, the son of Immer the priest [re- 
ferred in Jer. 20, 1] had four hundred ser- 
yants and according to others four thousand 
servants, all of whom were involved in 
priestly intermarriages, and every insolent 
priest is the descendent of none else than of 
the above servants. This differs from the 
opinion of R. Elazar, who said: “If thou 
seest an insolent priest, do not think evil of 
him, for it it said (Hos. 4, 4) Thy people 
are as they that strive with the priest.” 

R. Abin b. R. Adda said in the name of 
Rab: “Whoever marries a wife who is not 
fit for him the result will be that when the 
Holy One, praised be He! will cause to rest 


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to her husband: “Dispose of his case, so 
that he should not make you an ignorant 
man.” R. Nachman then said to R. Juda: 
“What has the master brought over here?” 
“The summons which the master sent to 
me,” came the response. R. Nachman then 
said to him: “If I don’t understand even 
the ordinary language of the-master, how is 
it possible that I should send a summons to 
the master?” Whereupon R. Juda took 
the order out of his bosom and showed it to 
R. Nachman, remarking: “Here is the 
man and here is the summons.” “Since the 
master came here already, let me take a 
hearing concerning the case, so that the 
world should not say, “Che Rabbis favor 
each other.?” He then asked him: “Why 
has the master put that man under ban?” 
“Because he troubled a representative of 
the Rabbis.” “Why did not the master 
rather convict him to stripes; for has not 
Rab punished one with stripes who troubled 
a representative of the Rabbis?” “I have 
done more than that for him.” “Why has 
the master pronounced that man a slave?” 
“Because he is accustomed to call people 
slaves, and we are taught in a Baraitha: 
Whoever columinates others is himself to 
be columinated; and such a man does not 
speak concerning the praise of Humanity. 
And Samuel remarked: ‘He columinates 
others with his own defect”” But Samuel 
merely said that we should be aware of such 
a man,” remarked R. Nachman, “but not 
that it is to be taken for granted that he is 
such a man?” While they were so discuss- 
ing, that man [the plaintiff] appeared from 
Nehardea. He then said to R. Juda: “You 
have called a slave one who is a descendant 
of the royal house of King Hasmonean.” 
Whereupon R. Juda replied: “Thus said 
Samuel, ‘Whoever says that he is a descen- 
dant of the Hasmonean house is surely a 
slave.” R. Nachman then said to him: 
“Does not the master hold to the opinion 
of R. Abba, who spoke in the name of R. 
Huna, who quoted Rab: ‘A scholar who de- 
cides a legal question and brings a support 
from someone else, if he give the support be- 
fore he rendered the decision, then the sup- 
port is to be accepted; but if after, then it is 
not to be accepted. [Hence the support that 
you brought from Samuel is not authorita- 
tive, since it was after you had rendered the 
decision].” “Why, there is R. Mathna, who 


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38 apy? 


the land of Israel; and the land of Israel 
is an Issah in comparison to Babylonia.” 

Rabba b. b. Chana said in the name of 
R. Jochanan: “The sages are permitted to 
inform their disciples of the Tetragramma- 
ton once in seven years, and according to 
others twice in seven years.” R. Nachman 
b. Isaac said: “The opinion is more likely 
to be like those who say once in seven years, 
for it is written (Ex. 3, 15) This is My 
name forever (Leolam); it is written 
le’alam, which means to be concealed.” Raba 
wanted to lecture [concerning the explana- 
tion of God’s name] from the pulpit, when 
a senior scholar warned him against it, say- 
ing: “Le’alam (to be concealed) is written.” 
R. Abina raised the following contradiction : 
“Tt is written: This is My name Le’alam (to 
be concealed), and then it is written, This 
is My memorial, [showing that it should be 
read without concealing it]; i.e., thus said 
the Holy One, praised be He: ‘Not as My 
name is written shall it be pronounced. It 
is written Yud, Hay, but is pronounced 
Alef, Daleth.” 

Our Rabbis were taught: At first the 
Divine name which consists of twelve letters 
was communicated to every one, but when 
the indiscreet persons increased, it was in- 
trusted only to the discreet of the priest- 
hood, and they would pronounce it hastily 
while the other priests pronounced the 
priestly Benediction. We are taught in a 
Baraitha, R. Tarphon says: “Once I went 
up together with my mother’s brother to 
recite the priestly Benediction, when I list- 
ened to the High-priest, and overheard him 
hurriedly pronouncing this name of twelve 
letters while the other priests were reciting 
the priestly Benediction.” R. Juda said in 
the name of Rab: “The Divine name which 
consists of forty-two letters is revealed only 
to one who is prudent and humble, who has 
reached middle age, is not prone to wrath, 
not given to drink, and not revengeful. Who- 
ever knows that name, and acts circumspect- 
ly in regard to it, and retains it sacredly, is 
beloved in heaven and esteemed here below; 
his inspiring fear and reverence will prevail 
upon men, and he will inherit both this 
world and that which is to come.” 

(Ib. b) Zeira kept away from the presence 
of R. Jochanan, because the latter would 
urge the former to marry his daughter. It 
happened one day when they were walking 


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32 [el fila a le, 34 


His Shechina, He will testify to the worthi- 
ness of all the tribes but not upon such a 
man, as it is said (Ps. 122, 4) For thither 
go up the tribes of the Lord, as a testimony 
for Israel; i.e., when is it a testimony for 
Israel? At the time when the tribes may be 
called the tribes of the Lord.” R. Chana b. 
Chanina said: “When the Holy One, 
praised be He, will cause to rest His 
Shechina, He will do so only upon the aris- 
tocratic families in Israel, as it is said (Jer. 
31, 25) At the same time, saith the Lord, 
will I be the God for all the families of 
Israel; i.e., it does not say to all Israel, but 
to all the families.” 

Rabba b. Huna said: “There is one great 
preference between an Israelite and a Prose- 
lyte. Concerning the Israelite the passage 
reads (Hz. 37, 27) And I will be their God, 
and they shall be My people, but concerning 
a Proselyte it is written (Jer. 30, 21) For 
who is this that has pledged his heart to ap- 
proach unto Me?” R.Chelbo said :“Proselytes 
are as bad to Israel as a sore on the skin ; 
for it is written (Is. 14, 1) And the stranger 
shall be joined unto them, and they shall 
attach (V’niss’pechu) themselves to the 
house of Jacob. It is written here [in the 
Text] V’niss’pchu, and it is written [con- 
cerning leprosy] the same expression (Lev. 
14, 56) And for a swelling and for a rising 
(Sapachath) .” 

R. Chama b. Chanina said: “At the time 
when the Holy One, praised be He, (Fol. 
71) will purify the tribes He will commence 
with the tribe of Levi first, as it is said 
(Mal. 3, 3) And He will sit as a melter and 
purifier of silver; and He will purify the 
sons of Levi, and refine them as gold and sil- 
ver, that they may offer unto the Lord an 
offering in righteousness.” R. Joshua b. 
Levi said: “Impure families who joined 
Israel through the influence of their wealth, 
will be purified, as it is said (Mal. 3, 3) 
And He will sit as a melter and purifier of 
silver. What does the passage (Ib.) That 
they may offer unto the Lord an offering in 
righteousness, mean? Said R. Isaac : 
“Righteousness has the Lord done with 
Israel that every family which was mixed 
up beyond recognition is considered pure.” 

R. Juda said in the name of Samuel: “All 
the other lands are Jssah* in comparison to 


3.) 
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Suspected of containing alien mixture in their families like dough which is a mixture of flour, water and 


37 apy ay 9 


fied one to the Sanhedrion.” What is the 
reason? R. Joseph was taught that just 
as the judges ought to be pure in their per- 
fect conduct so also ought they to be pure 
in the blemish of their family relations. 
Said M’remar: “What is the passage to 
prove this? (Songs 4, 7) Thow art alto- 
gether beautiful, my beloved, and there is no 
blemish on thee.’ But perhaps this blem- 
ish means literally a bodily blemish, but not 
as to the genealogy? Said R. Acha b. Jacob: 
“The following passage will explain it 
(Num. 11, 16) And they shall stand there 
with thee; i.e.; with thee [just as Moses was 
perfect in every thing, so also were the sev- 
enty who qualified for the Sanhedrion].” 
But perhaps this is because of the Shechina. 
Said R. Nachman: “There is another 
passage (Hx. 18, 22) When they shall bear 
thee; i.e., in comparison with thee.” 

R. Chanina b. Antignos said: “Also one 
who was in the records of the kingly 
guards.” R. Juda said in the name of Sam- 
uel: “This refers to the bodyguards of 
David.” R. Joseph said: “What is the 
passage to prove this? (I Chronicles 7, 40) 
And being recorded according to their gen- 
ealogy for the army and for the war.” Why 
were they so investigated before they joined 
David’s army? Said R. Juda in the name 
of Rab: “So that the merits of their an- 
cestors should help them in the war.” But 
there is also (II Sam. 23, 37) Zelek, the 
Ammonite. Does this not mean a real Am- 
monite [hence he was not of a distinguished 
family]? No, this means that he was living 
in Ammon. But again it is mentioned (Ib.) 
Uriah, the Hittie. Does it not mean who 
was a descendant of the tribe of Heth? No, 
this means that he was living in Heth. And 
again there is mentioned Itthai, the Git- 
thaite; and if you will say that this also 
means that he was living in Gath, did not 
R. Nachman say, “Itthai the Gitthai came 
and destroyed [the idol to which the kings 
would serve] 2” Again R. Juda said in the 
name of Rab: “David had four hundred 
young children all of whom were the de- 
scendants of women who were taken in the 
war, whose hair was cut loose upon their 
forehead and their long flowing curls be- 
hind. And they used to ride in chariots 
of gold at the head of the army, who were 
called men of power, the mighty men of 
the house of David.” These were merely 


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36 tena 4 


said (I Sam. 3, 3) And the lamp of God 
had not yet gone out, while Samuel was 
lying down,” ete. 

(Lam. 1, 17) The Lord hath commanded 
concerning Jacob, that they who are round 
him should be his adversaries. Said R. 
Juda: “An instance of this may be taken 
from Humania and Pum-nahara.” (Ez. 11, 
13) And it came to pass, when I prophested, 
that Pelatiah the son of Benayah died. Then 
fell I down upon my face, and cried with @ 
loud voice, and said, ‘Ah, Lord, eternal 
God!’ Rab and Samuel differ in the meaning 
of this passage. One explains that it was 
a bad sign; while the other one said that it 
was a good sign. The one that takes it for 
a good sign likens it to the incident that 
happened to the king of Meshan, the son- 
in-law of Nebuchadnezzar, who sent word 
to the latter to the effect: “From all the cap- 
tives which thou hast, thou hast not sent any 
to serve us!” Nebuchadnezzar was about to 
send Pelatiah b. Benayahu, when the latter 
said to him: “We Israelites who are re- 
spectful should better wait upon you, while 
your other servants should go and serve 
there.” The prophet then pleaded [with 
God in the words above mentioned]: “Such 
a man who has done a favor to Israel 
through his advice should die in the midst 
of his years.’ The one who explains that 
it was a bad sign applies from the following 
passage (Ib., ib. 1) And He brought me 
unto the east gate of the house of the Lord, 
etc. 

(Fol. 76) MISHNAH: The genealogy of 
priests should not be investigated beyond the 
investigation which is made on placing @ 
priest to serve upon the altar; and neither 
beyond the investigation made upon a priest- 
ly Benediction. Neither should one be in- 
vestigated beyond the investigation which 
qualified a man to sit in the Sanhedrion; 
also one whose parents were among execu- 
tive officers or charity collectors [in Jeru- 
salem] is known to be of distinguished birth, 
qualifying his children to be married unto 
priests without any further investigation. R. 
Jose says: “Even one who has signed him- 
self as a witness in the old court of Sep- 
phoris.” R. Chanina b. Antignos says: 
“Also one who was in the records of the 
kingl ards.” 

(ib. 5) “Neither should one be investi- 
gated beyond the investigation which quali- 


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39 apy 


ment and forgivenness; how much more so 
is it necessary for a man who wanted to eat 
swine meat and really did eat it!” Similar 
to this the following passage (Lev. 5, 17) 
And he know not whether he had incurred 
guilt, and so bear his iniquity. “If one who 
actually had intentions to eat fat that is 
permitted to be eaten, but it turned out that 
he did eat such fat which is prohibited, 
nevertheless the Torah says and he know not 
whether he had incurred guilt, and so bear 
his iniquity, how much more so is this ap- 
plied to one who intended to eat prohibited 
fat and did actually eat it!” Issi b. Juda 
says: “Upon the above passage, and he know 
not whether he had incurred guilt, should 
a man feel sorry his entire life?” 

(Fol. 82) MISHNAH: R. Maier says: 
“Always shall a man ‘teach his child a 
clean and easy occupation, and he should, 
at the same time, pray for mercy to whom 
all the richness and wealthiness belongs; for 
there is not a single trade in which both the 
rich and the poor are not to be found, hence 
neither richness nor poverty are the results 
of trade, but it depends upon the merits of 
the man. 

Simon b. Elazar says: “Hast thou ever 
noted the beasts of the field and fowls of the 
air, how easily their maintenance is pro- 
vided for them; and yet they were created 
only to serve me. Now should not I find a 
livelihood with even less trouble, for I was 
made to serve my fellow-creatures? But, 
alas! I sinned against my Creator, there- 
fore am I punished with poverty and 
obliged to labor.” Abba Guryon, the hunter, 
says: “A man shall not train his son in the 
following occupations: A driver, a shepherd 
or storekeeper, for their occupation is in- 
volved with robberies.” R. Juda says in his 
name: “The majority of the mule drivers 
are upright [because they travel through 
deserts and dangerous places, and have time 
for meditation and thoughts of God]. The 
majority of seamen are pious [because their 
daily peril makes them so]. The best doc- 
tors are deserving of punishment. [Because 
in their pursuit of knowledge they experi- 
ment on their patients, and often with fatal 
results]. The best butchers deserve to be 
rated with the Amalekites.” 

R. Nehorai says: “I will put aside all the 
worldly occupation and will teach my son 
only the Torah; for a man enjoys its bene- 


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38 to wistsp n? 


to bring terror into the world. [However, 
they did not go into war]. 

R. Maier was accustomed to scorn people 
who committed adulterous crimes. One day 
it happened that Satan posed before him like 
a@ woman, on the other side of the river 
where he was passing. When he saw her 
he desired to meet her, and not having a 
ferry to cross to the other side of the river 
he took hold of a rope [that was fixed for 
the ferry] and tried to pass the river by it. 
When he was about the middle of the river 
Satan exposed his identity, saying to him: 
“Tf not for the reason that there was an 
announcement in Heaven, ‘Beware of R. 
Maier and his Torah,’ I would have pun- 
ished you.” The same thing happened to 
R. Akiba. 

Plemo was accustomed to say every day, 
“T defy Satan.” One Atonement eve it 
happened that Satan appeared to him in 
the pose of a poor man. He came at the 
door and offered him a piece of bread. The 
poor man said: “On such a day when every 
man is inside shall I be outside.” When he 
brought him in and gave him the bread to 
eat, the poor man said again: “On such a 
day when everybody sits at the table, should 
I sit alone?” He brought him in at the 
table. Satan made himself full of pimples 
and tried to appear miserable in the eyes of 
Plemo. Whereupon Plemo said to him: 
“Please sit down gently.” Satan then asked 
for a cup of wine. When Plemo gave it to 
him he began to spit into it, and upon being 
rebuked by Plemo he feigned that he was 
dead. Thereupon a rumor was heard out- 
side that Plemo had killed a man. Plemo 
then ran away and hid himself in a toilet 
[outside the city]. Satan ran after him 
to find out what had happened, and when he 
saw that he was worried about it he re- 
vealed himself. Satan then said to Plemo: 
“Why shouldst thou say such a thing, Ti 
defy Satan’??? “What then shall I say?” 
Whereupon Satan said to him: “Let the 
master say, “May Heaven rebuke Satan [not 
to disturb me].” 

We are taught: (Num. 30, 13) Her hus- 
band hath annulled them; and the Lord 
will forgive her. R. Akiba, when he would 
reach the above passage, would cry, saying: 
“Tf one only had the intention to eat swine 
meat, and he actually ate lamb meat, never- 
theless the Torah says he needs an atone- 


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41 apy? 


child a clean and easy occupation, and he 
should, at the same time, pray for mercy 
to whom all the richness and wealthiness be- 
longs. For neither poverty nor riches actual- 
ly comes from an occupation, but it belongs 
to Him to whom the richness of the world 
belongs, as it is said (Hag. 2, 8) “Mine ts 
the silver and Mine is the gold, says the 
Lord of Hosts.” 

R. Simon b. Elazar says: “Hast thou ever 
noted, etc.” We are taught in a Baraitha, 
R. Simon b. Elazar says: “Since my early 
days I have not seen that a deer should dry 
figs in the field, a lion should carry bundles, 
or a fox should be a store-keeper, neverthe- 
less they support themselves without any 
trouble, although they were only created to 
serve me; I, who was created to serve my 
Creator, how much more should I be able 
to support myself without any trouble? But 
I have caused all this trouble through my 
evil deeds and therefore my sustenance has 
been affected, as the passage reads (Jer. 5, 
25) Your iniquities have turned away these 
things,” ete. 

R. Nehorai says: “I will put aside all the 
worldly occupations,” ete. We are taught 
in a Baraitha that R. Nehorai says: “I will 
put aside all the worldly occupations and 
will teach my son only the Torah; for all 
other occupations are good for a man only 
during his youth, but when he becomes old, 
he is exposed to hunger when unable to per- 
form his duty, while the Torah is not so. 
She stands with the man when he is young 
and gives him a good and lasting hope in 
his old age.” “Concerning his youth, what 
does the passage say? (Is. 40, 31) Yet they 
that wait upon the Lord shall acquire new 
strength, they shall mount up with wings 
as eagles. And concerning the aged, what 
does the passage say? (Ps. 92, 15) They 
shall still bring forth fruit in old age; they 
shall be full of sap and richness.” 


END OF KIDDUSHIN. 


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40 Y°wITp 


fit in this world and the capital remains 
for the future world. But other occupations 
are not so, and furthermore, when a person 
gets sick when he advances in age, or any 
misfortune should overcome him, on ac- 
count of which he could not work, then he 
is exposed to the pangs of hunger. But the 
Torah is not so, it protects him from all 
evil things. Concerning his youth what 
does the passage say? (Is. 40, 31) Yet they 
that wait upon the Lord shall acquire new 
strength; and concerning the aged, what 
does the passage say? (Ps. 92, 15) They 
shall still bring forth fruit in old age. So 
also do we find concerning Abraham, our 
patriarch (Gen. 24, 1) And Abraham was 
old—and the Lord blessed Abraham in all 
things.. We infer that Abraham, our 
patriarch, observed the entire Torah even 
before it was given [unto Israel], as it is 
said (Ib. 26, 5) Because that Abraham 
harkened to My voice, and kept My charge, 
My commandments, My statutes, and My 
laws.” 

Our Rabbis were taught: Whoever has 
dealings with women possesses all bad habits 
[and one should therefore keep away from 
him]. These are goldsmiths, dyers, pressers 
and cleaners of women’s cloaks, those who 
clean the hand-mills, peddlers, weavers, 
barbers, launderers, plebotomists, bathers 
and tanners. None of these are eligible to 
be a king or a High-priest. What is the 
reason for this? Not because they are of 
a disqualified descent, but because of their 
low occupation. Our Rabbis were taught : 
Ten things were said concerning a pleboto- 
mist: He walks lazily along; he is proud; 
he stops a while before seating himself; he 
has an envious and evil eye; he is a gour- 
mand, but he defecates a little at a time, 
he is suspected of incontinence, robbery and 
murder. 

We are taught in a Baraitha, Rabbi says: 
“There is no occupation which is not ever- 
lasting, nevertheless happy should be the 
one who sees that his parents are occupied 
in a praiseworthy occupation, and woe to 
the one who sees his parents occupied in an 
unworthy occupation. The existence of the 
world is impossible without perfumes and 
without tanneries, nevertheless happy is he 
whose occupation is perfumes and woe Is 
he whose occupation is tanneries.” R. 
Maier says: “Always shall a man teach hrs 


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43 apy? 


and we asked him a question; but he did 
not answer us until he got ready, washed 
himself, put on the Tephillin and recited 
the Benediction. Then he said that at pres- 
ent we even say he performed, etc., but we 
do not say he s.udied [that which is written 
in the Scrolls].” But did not the master 
say: “Study is great [even more than prac- 
tice], for study leads to practice?” This 
presents no difficulty. Over study privately 
practice has indeed a preference; teaching 
[to others], however, has a preference over 
practice. 

R. Jochanan said in the name of R. 
Simon b. Jochai: “What does the passage 
(Is. 32, 20) Happy are ye that sow beside 
all waters, freely sending forth the feet of 
the ox and the ass, mean? ‘Those who oc- 
cupy themselves with the study of the Torah 
with loving kindness will be rewarded with 
the inheritance of two tribes; as it is said 
(ib., ib., ib.) Happy are ye who sow. Sow- 
ing, refers to charity, as it is said (Hos. 
10, 12) Sow then for yourselves after right- 
eousness, that you may reap [the fruit] of 
kindness. Water, refers to the Torah, as it 
is said (Is. 55, 1) Ho, everyone of ye that 
thirsteth, come ye to the water—will be re- 
warded with the inheritance of two tribes; 
ie., he will be rewarded with a canopy [of 
honor] as Joseph was, concerning whom it 
is written (Ex. 79, 22) Joseph is a canopy 
{of honor] . . . the daughters [of 
Egypt] run over the walls; and he will also 
be rewarded with the inheritance of 
Issachar, concerning whom it is written 
(Ib.) Issachar is a strong-boned ass. Others 
explain this to mean that he will overcome 
his enemies as the tribe of Joseph, concern- 
ing whom it is written (Ib., ib. 17) With 
them shall he push nations together to the 
ends of the earth—and he acquires under- 
standing as the tribe of Issachar, concerning 
whom it is written (I. Chr. 12, 32) And of 
the children of Issachar, those who had 
understanding of the times to know what 
Israel ought to do.” 


CHAPTER TWO. 


(Fol. 21) F. Sechorah, in the name of 
R. Huna, who in return quoted Rab, said: 
<Qne who dwells in the house of his neigh- 
bor [unoccupied and in an unsettled dis- 
trict], without the owner’s permission, need 


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BABA KAMMA‘| 


NOD RDI 





CHAPTER ONE. 


(Fol. 15) We are taught, R. Nathan says: 
“Whence do we learn that one must not 
Taise a noxious dog, nor maintain a defective 
ladder in his house? It is written (Deut. 
22,8) That thou shalt not bring blood upon 
thy house.” 

(Fol. 16b) (II Chr. 32, 33) And Heze- 
kiah slept with his fathers, and they buried 
him in the best place of the sepulchres, of 
the sons of David. R. Elezar said: “This 
means among the greatest of his own fam- 
ily—that is, David and Solomon.” Raba 
lectured: “What is the meaning of the 
passage (Jer. 18, 23) But let them be 
brought to stumbling before Thee, in the 
time of Thy anger deal Thou thus with 
them? Jeremiah said unto the Holy One, 
praised be He, ‘Sovereign of the Universe, 
even when they do perform a charitable act 
make them stumble by benefiting it to un- 
worthy persons, so that they should not be 
rewarded for it.” (II Chr. 32, 33) And 
they showed him honor at his death. Infer 
from this that disciples were placed on his 
grave to study to Torah. R. Nathan and 
the sages differ [as to how long it con- 
tinued]; one says it lasted three days (Fol. 
17), the others say seven days; and still 
others say it lasted thirty days. 

Our Rabbis were taught: And_ they 
showed him honor. This refers to the thirty- 
six thousand shoulder-bared people who pre- 
ceded the coffin of Hezekiah, King of Juda. 
So said R. Juda. R. Nechemiah said to 
him: “Was not the same thing done upon 
the death of Ahab?” Whereupon R. Juda 
replied: “The great honor refers to the Holy 
Scrolls which were placed on his coffin, and 
it was announced: ‘This one [who rests in 
the coffin] has performed all [that is writ- 
ten] in these Scrolls.’” But do we not do the 
same thing at present? At present we only 
take the Scrolls out, but we do not place 
them on the coffiin; and even if we do place 
them on the coffiin, we do not say that he 
performed, ete. Rabba b. b. Chana said: “I 
was once walking along with R. Jochanan, 


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Oxy mit 9D NMypow Iw? pM 97 ATT 


1.) First gate—treats of damages and injuries, with their reparation. 


45 2Ppy? 


thus: ‘If concerning the Midianites who 
only came to help the Moabites the Scripture 
says [Num. 15, 17) Attack the Midianites, 
and smite them, how much more so should 
(Ib. b) it be applied to the Moabites them- 
selves ?? The Holy One, praised be He! then 
said: ‘Not as it struck your mind, did it 
strike Mine. Two good doves I have to bring 
forth from them; namely, Ruth the Moabite, 
and Naomi the Ammonite.’ Now is there 
not a fortiori conclusion to be drawn? If 
for two good doves the Holy One, praised 
be He! has saved two great nations and did 
not destroy them, how much more so would 
He have saved the life of the master’s daugh- 
ter if she were to be righteous and something 
good would have to come forth from her!” 
CHAPTER FIVE. 

(Fol. 50) Our Rabbis were taught: It 
happened to the daughter of the well-digger, 
Nechunia, that she fell into a large well. 
They came and informed R. Chanina b. 
Dosa of it. During the first hour he said 
to them: “Peace [to her] ;” and so also dur- 
ing the second. At the third hour, [when 
there was fear that she might have died], 
he said that she was out of the well. When 
the girl was asked who saved her, she said 
that a ram passed around the well led by 
an old man}, who saved her. When R. 
Chanina b. Dosa was asked whether he 
knew of her safety by prophecy, he said: “I 
am neither a prophet, nor the son of a 
prophet, but I thought to myself, Is it pos- 
sible that the children of that righteous man 
[Nechunia, who was digging wells to enable 
the pilgrims to drink water from them] 
shall die by the very thing he was taking 
so much pains [to prepare for the welfare 
of Israel] ?” Said R. Acha: “Notwithstand- 
ing this, his son died of thirst. The reason 
is, as the passage says, (Ps. 1, 3), And 
round Him there rageth a mighty storm, 
from which it may be inferred that the Holy 
One, praised be He! is particular with His 
pious, even on a hairbreadth.” R. Chanina 
says: “From the following passage (Ibid 
89, 8) A God dreaded in the great council 
of the holy ones, and feared by all that are 
about Him.’ R. Chanina said: “Whoever 
says that the Holy One, praised be He, is 
lax [in dealing out justice], his life shall 
be let loose (ie., shall be outlawed, for he 
encourages people to sin), as it is said 


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1.) The ram refers to Isaac and the old man refers to Abraham. 


44 NDp 82a a mie) 


not pay any rent, because the non-occupa- 
tion causes damage, for it is said (Is. 24, 12) 
And the desolate house is smitten into ruins 
[therefore the owner of the house benefits 
from the occupation].” Said Mar b. R. 
Ashi: “I once saw [such a desolated house] 
wheih [was damaged and] looked as if gored 
by an ox.” 
CHAPTER THREE. 

(Fol. 30) Our Rabbis were taught: The 
former pious men used to bury their thorns 
and broken glass in their fields three spans 
below the surface in order that they should 
not interfere with the plough. R. Shesheth 
used to burn them. Raba would throw them 
into the [river] Tigris. Said R. Juda: 
“One who wises to be pious should observe 
the laws of damages.” MRabina said: “He 
should observe the teachings of Aboth.”? 
And according to other authorities, the laws 
of Benediction. 

(Fol. 32, b) And Issi b. Juda concedes 
that if it was on the twilight of the eve of 
Sabbath he is exempt, because he is per- 
mitted to run. What is the permission on 
the twilight of Sabbath eve? It is in accord- 
ance with R. Chanina, who used to say: 
“Come with us to meet the bridal queen.” 
And according to others, “to meet the Sab- 
bath bridal queen.” R. Janai would get up, 
enwrap himself and say: “Come bride, come 
bride!” [Hence it is a duty to run at twi- 
light of the Sabbath eve to meet the Sab- 
bath]. 

CHAPTER FOUR. 


(Fol. 38) When the daughter of R. Sam- 
uel b. Juda died, one of the Rabbis said to 
Ulla: “Let us go and console him.” He 
said to them: “What have I to do with the 
consolation of a Babylonian, for it may turn 
into a blasphemy, as they are in the habit 
of saying in such cases, What can be done? 
[against the will of God,] which means that 
if something could be done against His will 
they would, [and this is certainly a blas- 
phemy]. He then went alone, and he began 
his consolation on the following passage: 
(Deut. 2, 9) And the Lord said unto me. Do 
not attack the Moabites, nor contend with 
them in battle. Could it, then, even enter 
Moses’ mind to engage in war without the 
eonsent of the Lord. But Moses drew an 
@ fortiort conclusion for himself, saying 


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WOSy3 WIM IP Aw Xw3 78 Niwas Row 


1.) Name of a treatise of the Mishnak, containing sayings of Talumudic authorities. 


AT py? 


time this letter is used in the Scripture is 
in the word Job (good) [Gen. 1, 4] And 
God saw the light, that it was good (tob).” 
Another thing said R. Joshua b. Levi: “One 
who sees a funeral in a dream, it means that 
he was spared by heaven [and was not pun- 
ished]. This, however, reters only to when 
he saw the word funeral written [but not 
the actual procession }.” 


CHAPTER SIX. 


(Fol. 59) Eliezer the Little (Ib. b) once 
put on black shoes and stood in the market- 
place of Nahardea. When the officers of 
the Exilarch asked him for the reason [of 
his wearing such shoes], he answered that 
it was because he was mourning the destruc- 
tion of Jerusalem. They said to him: “Are 
you such a great man as to be worthy of 
mourning the destruction of Jerusalem?” 
And thinking that he was doing it in search 
of notoriety, they placed him under arrest. 
He, however, protested and said: “I am a 
scholarly man.” When asked to prove it, he 
said: “Hither you ask me some difficult 
question, or I will ask one of you.” They 
said to him: “You had better ask the ques- 
tion.” Thereupon he asked them: “One 
who destroys a young date-tree [on which 
the dates are not yet ripe], what amount of 
damages ought he to pay?” They answered : 
“He ought to pay the value of the tree.” 
“But there are already dates on it?” He 
rejoined: “Then let him also pay the value 
of the dates.” “But did he then take the 
dates with him; he only destroyed the 
tree?” he argued. “Well, let us then hear 
what you have to say to that.” Where- 
upon he answered: “The damage is ap- 
praised as to one in sixty.” They said to 
him: “But who agrees with you in that?” 
“Samuel is still alive,” came the answer, 
“and his college is in existence. They sent 
to inquire of Samuel and upon the verifica- 
tion of Samuel, they liberated him. 

(Fol. 60) R. Samuel b. Nachmeni said in 
the name of R. Jonathan: “No chastisement 
comes upon the world unless there are 
wicked ones in existence, yet its first victims 
are the righteous, as it is said (Ib., ib) Jf 
a fire breaks out and meet with thorns. 
When does a fire break gut? When there 
are thorns prepared for it. Its first 
victims, however, are the upright, as it 1s 
said (Ib., ib.) So that stocks of corn had 


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6 xO? 


(Deut. 32, 4) He ws the Rock, His work ts 
perfect; for all His ways are just.” R. 
Chana, and according to others, R. Samuel 
b. Nachmeni, said: “What is the meaning 
of the passage (liz. 34, 6) Long suffering, 
(in the plural), and not (in the singular) ? 
Long-suffering towards both the upright and 
the wicked.” 

Our Rabbis were taught: “One shall not 
remove stones from his own premises to pub- 
lic ground. It happened once that one did 
so, and a pious man, who was passing by at 
that time said to him: “Thou ignoramus, 
why dost thou remove stones from premises 
not belonging to thee, unto thy own prem- 
ises?” He laughed at him. At a later date, 
the man was compelled to sell his land, and 
while walking on the public highway in 
front of his former land, he stumbled over 
the very stones he once piled up. He then 
exclaimed: “O how right that pious man 
was when he said to me, ‘Why art thou re- 
moving stones from premises not belonging 
to thee unto thine own premises.’ ” 

(Fol. 52) A certain Galilean lectured con- 
cerning R. Chisda: When the shepherd gets 
angry at his flock, he blinds the leading goat 
at the head of the flock [so that the leader 
falls and with him all the flock]. 

(Fol. 54) R. Chanina b. Egil asked R. 
Chiya b. Abba: “Why in the first command- 
ments is it not written, That it may be well 
with thee, and in the second commandments 
it is so written?” (Fol. 55) He rejoined: 
“Instead of asking me for the reason, you 
had better ask me whether it is so written 
at all; for, even this I do not know. You 
had better go to R. Tanchum b. Chanilai, 
who was frequently with R. Joshua b. Levi, 
who was well-versed in Agada.” So he went 
there. R. Tanchum said to him: “From R. 
Joshua b. Levi I heard nothing about it, but 
so told me Samuel b. Nachum, the brother 
of R. Acha b. Chanina’s mother, [according 
to others, the father of R. Chanina’s 
mother].” The reason is because the first 
commandments were destined to be broken. 
And if so, what of it? Said R. Ashi: “If 
this had been written thereon and subse- 
quently [the tables] had been broken, God 
forbid, ‘good’ might have ceased from 
Israel.” 

R. Joshua b. Levi said: “One who sees 
the letter Teth in his dream, it is a good 
omen for him.” Why so? Because the first 


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one say that this refers only where there is 
no risk of life, but where there is risk of 
life, it is not so, hence the quotation, which 
is followed by (Ib., ib.) Now therefore 
come, and let us fall into the host of the 
Arameans; if they let us live, we shall live; 
and if they kill us, we shall but die. 
Our Rabbis were taught: When there is 
a pestilence in town, a person shall not walk 
in the middle of the road; for so long as 
the Angel of Death has received his permis- 
sion to rage, he does so high-handed. When 
there is peace in town, one must not walk 
on the sideways; for so long as the Angel has 
not the permission, he hides himself away. 

R. Ami and R. Assi were sitting before 
R. Isaac Napcha. One was asking him to 
say some Halacha (traditional law) and the 
other to say some Agada (story). When he 
began to say some Halacha he was interrupt- 
ed by the one [who desired Agada] and 
when he began Agada, he was interrupted 
by the other [who desired Halacha]. He 
then said: “I will tell you a parable: It is 
like unto a man who has two wives—an old 
one and a young one. The young one picks 
his gray hair and the old one, his black hair. 
The result is that he becomes bald-headed. 
I will tell you now, however, something 
which will be to the satisfaction of both of 
you, etc. (Agadah) It is written (Ex. 12, 
5) If a fire breaks out and meet with thorns. 
This means, even if it should break out of 
itself. Yet he that kindled the fire shall 
surely make restitution. Said the Holy 
One, praised be He! I shall surely make res- 
titution for the fire I kindled in Zion, as it 
is said (Lam. 4, 11) He kindled a fire in 
Zion, which had devoured her foundation ; 
and, I shall also build it up again by fire, as 
it is said (Zech. 2, 9) For I, saith the Lord, 
will be unto her. . . a wall of fire 
round about, and will I be the glory in the 
midst of her. (Halacha)—why does the 
verse begin with the damage by one’s prop- 
erty, etc?” 


CHAPTER SEVEN. 


(Fol. 67%, b) We are taught that R. Akiba 
said: “Why did the Scripture say if the 
thief slaughtered and sold the animal that 
he must pay four and five fold? Because the 
sin was deeply rooted in him.” Raba said: 
“Because he repeated his sin [slaughtered 
after he had stolen].” 


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48 sD? 


been consumed. It does not say, it shall 
consume, but, had been consumed, to signify 
that the stack of corn (the upright) were 
consumed first.” R. Joseph taught: “What 
is the meaning of the passage, (Hx. 12, 22 

And none of you shall go out from the door 
of his house until the morning? As soon 
as permission is given to the executioner he 
makes no distinction between righteous and 
wicked; and furthermore, he picks out his 
first victims from among the righteous, as 
it is said (Ezek. 21, 8) And I will cut off 
from thee the righteous and the wicked.’ 
R. Joseph cried, remarking: “To that ex- 
tent are they not considered?” Said Abaye: 
“Tt is to their advantage, as it is written 
(Isa. 57, 1) That the righteous is taken 
away from. the evil to come.” (That he shall 
not see the evil which will come in the future). 
Our Rabbis were taught: When pestilence 
is raging in town, stay indoors, as it is said 
(Ex. 12, 22) And none of you shall go out 
from the door of his house until the morn- 
ing, and it is also said (Isa. 26, 20) Go, my 
people, enter thou into thy chambers, and 
shut thy door behind thee; and again it is 
said (Deut. 32, 25) Without shall the sword 
destroy, and terror within the chambers. 
Why the citation of the two additional pass- 
ages? Lest one say that the first one refers 
only to nighttime but not to day time, hence, 
Go my people, enter thou into thy chambers, 
and shut thy door behind thee. And lest one 
will say that this refers only where there is 
no terror within the house, but when there 
is terror within the house, one might think 
that it is advisable to go out and associate 
with others, hence the last quoted verse, 
Without shall the sword destroy and terror 
within the chamber, i.e., although within 
the house terror reigns, yet without it is still 
worse, for Without the sword shall destroy. 
Raba in times of fury used to keep the 
windows shut, for it is written (Jer. 9, 20) 
For death is come up through our windows. 
Our Rabbis were taught: If there is a 
famine in town, do not spare your feet and 
leave town, as it is said (Gen. 12, 19) And 
there arose a famine in the land; and 
Abraham went down into Eqypt to sojourn 
there. And it is also said (II Kings, 7, 4) 
If we say, we will enter into the city, then 
the famine is in the city; and we shall die 
there. For what purpose is the quotation 
of the additional passage necessary? Lest 


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51 2pPpy 


is human dignity! For an ox which walks 
on his feet, he pays five; but for a sheep, 
for which he (the thief) had to humiliate 
himself by carrying it on his shoulders, he 
pays only four.” 

(Fol. 82, b) Our Rabbis were taught: 
During the civil war of the Maccabees, Hur- 
kanoth was within and Aristobulos was 
without the city wall, end every day those 
within lowered dinars in a basket, from the 
top of the wall to those outside, in return 
for which the latter sent them up cattle for 
the daily sacrifices. Among the outsiders 
was an old man who was learned in Greek 
science, and he said to them: “So long as 
your enemies continue to perform the holy 
service [of the sacrifices] you will not sub- 
due them.” On the next day, when the bas- 
ket of dinars was lowered, they sent them 
up a swine. When the swine reached the 
centre of the wall he fastened his feet in 
the wall, and Palestine trembled for a dis- 
tance of four hundred square parsas.) At 
that time it was declared that cursed be he 
who raised swine and cursed be he who 
taught his son Greek science. Concerning 
this time we are taught that the omar was 
brought from the gardens of Zriphin and 
the two loaves from the valley of Hin 
Socher. (Fol. 83) But is then the study 
of Greek science prohibited —are we not 
taught in the following Baraitha that Rabbi 
said: “In Palestine there is no use for the 
Syriac language, which is not clear, when 
there are the Hebrew language and the 
Greek language;” and R. Jose said: “In 
Babylon there is no use for the Aramean 
language, for there are the Hebrew language 
and the Persian language?” [Hence the 
Greek language is permitted]. I will tell thee: 
The Greek language is one thing and Greek 
science is another. But is, then, the study 
of Greek science prohibited? Has not R. 
Juda said in the name of Samuel, who quot- 
ed R. Simon b. Gamaliel: “Concerning the 
passage (Lam. 3, 51) My eye affected my 
soul because of all the daughters of my city. 
There were a thousand young men in my 
father’s house, five hundred of whom studied 
Scripture and five hundred Greek science, 
and of all of them only two remained: I 
myself here and my nephew in Assia.” 
[Hence even Greek science was permitted] ? 


1 Here again the Rabbis use an allegorical expression 


feet in Israel’s Sanctuary, causing Palestine to tremble. 


ty Si 


BND Sy IDA AW nm PID WNW Tw 


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MINT MID? DAMP Yaw 39. MD NY 


referring to the Roman government, which fastened its 


50 ee) 


(Fol. 69) We are taught in a Mishna: A 
vineyard in the fourth year of its planting 
[the fruit of which must be redeemed before 
using] would be marked with clods [of 
earth]. This means just as from the earth 
one may derive benefit after he has tilled it, 
so also may one derive benefit from the fruit 
of a vineyard in the fourth year, after re- 
deeming its fruit. In the third year of its 
planting, however, [in which the fruit must 
be destroyed] it would be marked with frag- 
ments of broken clay vessels, for a sign that 
just as from these fragments no benefit can 
be had, so also none must be had from the 
fruit. Graves were marked with limestone 
[to warn passersby not to step on them lest 
they become unclean], which is white, for 
a sign that therein were interred [human 
bones], which are also white; and the lime- 
stone was dissolved and spread upon the 
graves, to be more visible. 

(Fol. 79 b) The disciples questioned R. 
Jochanan b. Zakkai: “Why did the Scrip- 
ture treat more rigorously with the thief 
than with the robber?” To which he re- 
plied: “Because the robber put the honor 
of his Creator at least on the same level 
with that of His servant, while the thief did 
not do so, but, on the contrary, considered 
the eye and ear of Heaven as if it would not 
see and hear; as it is said (Is. 29, 15) Woe 
unto them that seek deep to hide thetr coun- 
sel from the Lord, and their works are in 
the dark, and they say, ‘Who seeth us? etc; 
and it is also written (Ps. 94, 7) And they 
say, ‘The Lord will not see; neither will the 
God of Jacob give heed; and it is also writ- 
ten (Ezek. 9, 9) For they say, ‘The Lord 
hath forsaken the land, and the Lord seeth 
not.’” Weare taught that R. Maier said : “The 
following parable was related in the name 
of R. Gamaliel: ‘To what is the above equal? 
To two persons who lived in one and the 
same town. One made a feast and invited 
all the inhabitants of the town, but not the 
princes; the other one made a feast and in- 
vited neither the inhabitants nor the princes. 
Whose punishment ought to be severer? 
Surely that of the first one.” Said Re 
Maier: “Come and see the greatness of 
labor: In case of stealing an ox which he 
prevented from laboring, the thief pays five ; 
in case of a sheep which does not perform 
any work, he pays only four.” R. Jochanan 
b. Zakkai said: “Come and see how great 


8. 2 3 


IMIS PIYSD YF ISI ID BN (vp 47) 
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(OND TOD FW ITNT ANTI IDS 18D TDD 7 
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53 apy? 


is not pardoned until he begs forgivenness 
of the plaintiff, as it is said (Gen. 20, 7) 
And now restore the man’s wife, etc. And 
whence is it deduced that if the defendant 
does not forgive he is considered cruel? 
From (Ib., ib. 17) And Abraham prayed 
unto God, etc. 


GEMARA: Our Rabbis were taught: All 
that which was said concerning disgrace is 
only for the civil court, [as to how much the 
plaintiff should receive] but there can be no 
satisfaction for the injury to the feelings, for 
which, if he would even offer all the best 
rams of the world, they would not atone for 
it, unless he begs forgivenness of the plain- 
tiff, as it is said, And now restore the man’s 
wife, for he is a prophet, and he will pray 
for thee. Is it only because she is the wife 
’ of a prophet that she must be restored, but 
_ the wife of an ordinary person ought not be 
restored? Said R. Simon b. Nachmeni, in 
the name of R. Jonathan: [Read thus] “Re- 
store the man’s wife, whoever he is; [and] 
because he is a prophet, he will pray for 
thee. And as to your claim (Ib., ib. 4, 5) 
Lord, wilt Thou slay even a righteous na- 
tion? Said he not himself unto me. She 
is my sister? is of no avail; for if a stranger 
comes to a city, what is he usually ques- 
tioned? Is it concerning what he would 
eat or drink, or concerning his wife, whether 
she is his wife, or his sister? Infer from 
this that a descendant of Noah is punished 
even when he commits a crime through ig- 
norance, because he ought to learn and know. 


Said Raba to Rabba bar Mari: “Whence 
do we deduce the following people’s saying: 
With the shrub the cabbage is smitten (the 
good suffer with the bad)?” He answered : 
“From the following verse (Jer. 2, 29) 
Wherefore will ye contend with me? Ye all 
(including the righteous) have transgressed 
against Me, saith the Lord.” “You deduce 
it from this verse,” said he to him, “but I 
deduce it from the following (Ex. 16, 28) 
How long refuse ye to keep My command- 
ments,” etc. (Ye includes also Moses and 
Aaron). Rabasaid again to Rabba bar Mari: 
“Tt is written (Gen. 47, 2) And from among 
his brothers, he took five men. Who were the 
five?” He replied: “Thus said R. Jochanan: 
Those whose names were mentioned twice 
in the benediction of Moses.”* But is not 


iy 33 
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gn9D ST oNID MD 12 7997 $27 3" 
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SSpON DS TTI uminws VaINY Onis 


3.) Deut. 43. They are Dan. Gad, Zebulun, Asher and Naphtali. 


52 apy? 


R. Gamaliel’s house was an exception, be- 
cause of their association with the govern- 
ment, as we are taught in a Baraitha: He 
who cuts his hair in Roman fashion, imi- 
tates the ways of the Amorites, [which are 
prohibited, Lev. 18, 3]. Abtulmus b. Reu- 
ben, however, was allowed to wear his hair 
in Roman fashion, because he associated 
with the government people. The house 
of R. Gamaliel was also permitted to study 
Greek science for the same reason.” 


Our Rabbis were taught: No one should 
raise a dog unless he is kept on a chain. 
However, in a town adjoining the frontier, 
one is permitted to raise it. In the latter 
stance, he should keep it on a chain in the 
daytime and without a chain only in the 
nighttime. 


CHAPTER EIGHT. 


(Fol. 8%) We are taught in a Baraitha: 
R. Juda says: “A blind person has no sense 
of shame.” And so also did R. Juda re- 
lieve him from the performance of all the 
positive commandments contained in the 
Scripture. Said R. Shesheth b. R. Juda: 
“What is the meaning of the passage (Deut. 
6, 1) And this is the commandment, with 
the statutes and the ordinances? Whoever 
is eligible to be ordained as judge, has the 
obligation of observing the commandments, 
but whoever is not eligible to be ordained? 
as judge, is exempt.” R. Joseph said: 
“First I used to say: If there should 
come one and tell me that the Halacha 
prevails according to R. Juda, who 
says that a blind person is exempt from the 
performance of the positive commandments, 
I shall make a feast for the Rabbis, because 
I, who am under no obligation to do so, 
still do perform them; but since I heard 
of what R. Chanina said, that there is more 
reward for him who performs a command- 
ment to which he has an obligation than 
for him who performs it without such obli- 
gation, I changed my mind, and I say that 
T shall make a feast if one should come and 
tell me that the Halacha does not prevail 
in accordance with R. Juda, for if I am re- 
quired to perform the commandments, the 
reward will be greater.” 

(Fol. 92) MISHNA: Although the de- 
fendant pays the pecuniary damage, yet he 


2.) A blind person cannot be ordained as Judge. 


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55 2py? 


25, 31) And when the Lord will do good 
unto my lord, then do thou remember thy 
handmaid.” 

Raba said again unto Rabba bar Mari: 
“Wherefrom the following people’s saying: 
‘Although the wine belongs to the owner, 
thanks is nevertheless due to the waiter?” 
He answered: “From (Num. 27, 19) And 
thou shalt lay thy hand upon him; and also 
(Deut. 34, 9) And Joshua the son of Nun 
was full of the spirit of wisdom; for Moses 
had laid his hands upon him,” etc. (The 
whole credit is given to Moses). Raba said 
again to Rabba bar Mari: “Wherefrom the 
following people’s saying: “The bad palm 
will travel to meet a barren can (like meets 
like) 2?” He answered: “This is written 
in the Pentateuch, repeated in the Prophets, 
mentioned a third time in the Hagiographa, 
also learned in a Mishnah and taught in a 
Baraitha: Pentateuch, the following passage 
(Gen. 38, 9) And Esau went unto Ishmael ; 
Prophets (Jud. 11, 3) And then gathered 
themsleves to Yiphthach idle men, and they 
went out with him; Hagiographa (Ben Sira, 
13) Every fowl associates with its kind and 
man with his equal; Mishnah, “All that is 
attached to an unclean article is unclean and 
all that is attached to a clean article is 
clean.” Baraitha: R. Eliezer said: “Not in 
vain did the gladiator go to the raven, be- 
cause it is of its kind.” 

Raba said again unto Rabba bar Mari: 
“Wherefrom the following saying: ‘If thou 
wilt lift the burden, I shall [also] lift (if 
you will share the responsibility, then I will 
lead) ; and if not, I will not touch it?” He 
answered: “From (Judges 4, 8) If thou wilt 
go with me, then I will go; but if thou wilt 
not go with me, I will not go.” Raba said 
again to Rabba bar Mari: “Wherefrom the 
following saying: ‘When thou hast called 
thy neighbor [cautioning him], and he 
would not answer, push down a big wall and 
throw it at him?” He answered: “From 
(Ezek. 24, 13) Because I have purged thee, 
and thou wast not purged, thou shalt not be 
purged from thy filthiness any more.” 
Raba said again to Rabba bar ‘Mari: 
“Wherefrom the following saying: “Do not 
spit in the well from which you drank 
water ?”?” He answered: “From (Deut. 23, 
8) Thou shalt not abhor an Edomite ; for 
he is thy brother; thou shalt not abhor an 
Egyptian; because thou wast a stranger in 


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Judah’s name also mentioned twice? Judah’s 
name was mentioned twice for another pur- 
pose, as R. Samuel b. Nachmeni said in the 
name of R. Jonathan concerning the pass- 
age (Deut. 33, 6)* 

Raba questioned Rabba bar Mari again: 
“What is the origin of the following 
people’s saying: ‘Poverty follows the poor’ 
(the man is always under disadvantage) .” 
He answered: “In the following Mishnah: 
The rich bring the first fruit in golden 
or silver baskets [and take the bas- 
kets back], while the poor bring it in wil- 
low baskets, and the baskets remain with the 
fruit for the priests.” “You find it in the 
Mishnah,” said Raba to him, “but I find it 
(I.b b) in the Scripture (Lev. 13, 45) And 
shall cry: Unclean, unclean. [It is not 
enough that he is afflicted, but he must him- 
self call it out].” 

Again said Raba to Rabba b. Mari: 
“Where is the origin for the Rabbis’ saying: 
Arise early in the morning and eat some- 
thing, in the summer because of the heat 
and in the winter because of the cold; and 
people say: Sixty men were running after 
one who used to eat early in the morning, 
and could not overtake him?” He answered: 
“In the following verse (Is. 49, 10) They 
shall not hunger nor thirst; neither shall the 
heat nor sun smite them.” Whereupon Raba 
said: “I find the origin in the following 
(Ex. 23, 25) And ye shall serve the Lord; 
this refers to the reading of the Sh’ma and 
prayer; And He will bless thy bread, and 
thy water, refers to the bread and salt and 
the pitcher of water one takes immediately 
thereafter; hence I will remove sickness 
from the midst of thee. 

Again said Raba unto Rabba b. Mari: 
“What is the origin of the Rabbis’ saying: 
‘Tf thy neighbor calls thee an ass, put a sad- 
dle on.’” He replied: “Gen. 16, 8) And he 
said, Hagar, Sarah’s maid. . . . And 
she said, From the face of my mistress.” 

Raba said again to Rabba bar Mari: 
“Wherefrom is the people’s saying: ‘What 
blemish there be in thee, be the first to tell 
it?” He replied: “From (Ib. 24, 34) And 
he said, I am Abraham’s servant.” Raba said 
again to Rabba bar Mari: “Wherefrom is 
the people’s saying: ‘A duck while it keeps 
its head down, its eyes still look at a dis- 
tance??” He answered: “From (I Samuel, 


4.) This is explained in Vol. 5. 


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57 2Ppy? 


one intended to repent, when his wife said 
to him, ‘Good-for-nothing, if thou wilt do so, 
even thy girdle does not belong to thee; he 
consequently refused to repent. At this time 
the statement of the above Mishnah was 
made.” 

(Fol. 97, b) Our Rabbis were taught: 
What were the coins of Jerusalem? David 
and Solomon were engraved on one side, and 
Jerusalem, the Holy City, on the other side; 
and what were the coins of Abraham the 
patriarch? An old man and woman on one 
side and a young man and woman on the 
other side. 


CHAPTER TEN. 


(Fol. 117) A certain man desired to 
point out to the government [for confisca- 
tion] the straw of his neighbor. He was 
summoned before Rab, who warned him not 
to do it; but that man insisted and said: “I 
will show it.” R. Cahana was then sitting 
before Rab, and observing how that man re- 
fused to obey the order of Rab, tore out the 
latter’s windpipe. Rab thereupon applied 
the following passage (Is. 51, 20) Thy chil- 
dren have fainted; they lie at the entrance 
of all the streets, as a wild bull caught in a 
net; i.e., just as no mercy is shown to a wild 
bull, when it is caught in the net, so also is 
the property of Israel shown no mercy when 
it falls into the hands of an idolater. [Hence 
R. Cahana meted out the proper punishment 
to the man]. Rab then said to R. Cahana: 
“Formerly the rulers were Persians, who did 
not care about bloodshed [executing by the 
authorized court]; but now they are Greeks, 
who do care about bloodshed, and they cry, 
Rebellion! Rebellion! Better go away to 
the land of Israel, and as a punishment for 
your crime you should take yourself not to 
discuss any subject with R. Jochanan for 
seven years.” R. Cahana obeyed the order 
and went. When he came to Palestine he 
found that Resh Lakish was reciting with 
the Rabbis the daily lecture of R. Jochanan. 
He inquired where Resh Lakish was, and 
when he was asked why he needed him, he 
replied: “Concerning such and such a ques- 
tion: about this and that explanation.” The 
Rabbis went and informed Resh Lakish. 
Resh Lakish, in return, immediately went 
and notified R. Jochanan, saying: “A lion 
came from Babylon. Let the master pre- 


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56 8D 


his land.” Rabba said again to Rabba bar 
Mari: “Wherefrom the following: When we 
were young, we were esteemed as men, now 
that we are old we are considered as chil- 
dren?” He replied: “In the beginning it is 
written (Ex. 13, 21) And the Lord went be- 
fore them . . and by night in a pillar 
of fire, to give light to them; and thereafter 
(Ib. 23, 20) Behold, I send an angel before 
thee, to keep thee by the way.” 

Raba said again to Rabba bar Mari: 
“Wherefrom the following: Behind a man 
of wealth chips are dragged along?” He an- 
swered: “From (Gen. 13, 5) And Lot also, 
who went with Abram, had flocks, and herds 
and tents.’ R. Chanin said: “Whoever surren- 
ders a case against his associate [to Provi- 
dence] will be punished first, as it is said 
(Ib. 16, 5) And Sarah said unto Abram, ‘My 
wrong be upon thee.” And it is also written 
(Ib., ib.) And Sarai said wnto Abram, my 
wrong, ete. R. Isaac added to this: “Woe 
to him who cries for such, even more than 
to him upon whom the judgment is called 
down.” We are also taught in the follow- 
ing Baraitha: Both are punished [by the 
Divine Court], only the one who calls down 
the judgment is punished first. 

R. Isaac said further: “Do not hold light 
the curse of a common man, etc.” R. Abahu 
said: “Always shall a man try to be of the 
persecuted bnt not of the persecutors, as there 
are no more persecuted birds than doves and 
pigeons, and yet Scripture made them fit for 
the altar.” 


CHAPTER NINE. 


(Fol. 94) We are taught in a Baraitha: 
R. Eliezer b. Jacob said: “If one had stolen 
a s’ah! of wheat and had ground, kneaded, 
baked it, and separated the heave of it, how 
can he make a benediction over it; it would 
not be a benediction but a blasphemy. Con- 
cerning such an action, the verse says (Ps. 
10, 3) The robber blesses . despises 
the Lord.” 

(Ib. b) Our Rabbis were taught: Robbers 
and usurers, if they make restitution of their 
own accord, it should not be accepted; and 
of him who does accept it, the sages are not 
satisfied. Said R. Jochanan: “This Mishnah 
was taught in the time of Rabbi, for we 
are taught in a Baraitha: It happened that 


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59 elroy spay 


ately went to the cave wherein R. Cahana 
was interned. He noticed that (Ib. b) it 
was surrounded by a serpent, so he said: 
“Serpent, serpent, open thy mouth and re- 
lieve the cave, so that the teacher and his 
disciples may enter;” but the serpent did 
not open its mouth. “Let one of his associ- 
ates enter.” Still the serpent did not open 
its mouth. “Let a disciple enter unto his 
teacher.” The serpent finally opened its 
mouth. R. Jochanan prayed, and his pray- 
ers revived H. Cahana. “Had I known that 
this was the natural appearance of the mas- 
ter,” said R. Jochanan, “ I would not have 
become despondent. Now pray let the mas- 
ter come with us.” Whereupon R. Cahana 
replied: “If the master is able to pray that 
I should never die again, then I will go; but 
if not, then I will not go, for, since I went 
through such a time, I shall pass away.” R. 
Jochanan awakened him and made him 
stand; then he asekd R. Cahana all his 
doubtful traditions, and the latter explained 
them to him, and this is meant by R. Joch- 
anan: “I believed learning was yours (the 
Palestinians]; but it is really theirs (the 
Babylonians) .” 

R. Jochanan said: “One who robs his 
neighbor even to the value of a parutha (half 
a cent) is considered as if he would take 
away his life; for it is said (Prov. 1, 19) 
So are the ways of every one who is greedy 
of [unlawful] gain; it takes away the life 
of the owners thereof. And again there is a 
verse (Jer. 5,17) And they shall eat up thy 
harvest, and thy bread, they shall eat up thy 
sons and thy daughters. And again (Joel. 
4,19) For the violence against the children 
of Judah. And again (II. Sam. 21, 1) It 
is for Saul, and for his bloody house, because 
he put to death the Gibeonites. To what 
purpose is the second verse cited? One may 
say that it refers only to his own life, but 
not to the life of his children; hence the 
other verse, The flesh of thy sons and daugh- 
ters. And still one may say that it refers 
only to a robber who does not pay for the 
robbery, but not if he does pay; hence the 
verse, For the violence against the children 
of Judah. [Violence means even when he 
gives money]. And, finally, one may say: 
This deals only when he actually did it with 
his hands, but not when he was only a cause 
of it; hence the last verse, Who has slain 
the Gibeonites; where do we find that Saul 


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58 sp 


pare himself well for tomorrow’s lecture, for 
the visitor might interrupt with inquiries.” 
On the morrow they gave a seat to R. 
Cahana among those in the first row, in the 
very front of R. Jochanan. R. Jochanan ex- 
plained the first law, and no objection came 
' from R. Cahana. He was immediately re- 
moved to the next row. R. Jochanan recited 
another law, and still R. Cahana did not 
question him, so they sat him in the next 
lower row, until R. Cahana was lowered 
seven rows, thus occupying a seat in the last 
row. R. Jochanan thereupon remarked to 
Resh Lakish: “The lion which thou spoke 
of became a fox.” R. Cahana then offered 
a silent prayer to God and said: “May it be 
Thy Heavenly will that the seven rows 
which I was lowered should be as an ex- 
change for the seven years during which 
Rab ordered me not to discuss any subject 
with R. Jochanan.” *Immediately thereupon 
he arose and asked R. Jochanan to repeat 
his lecture from the very beginning. As 
soon as R. Jochanan started to repeat the 
first law, R. Cahana raised an objection 
which R. Jochanan was unable to answer. R. 
Cahana was thereupon elevated one row. R. 
Jochanan explained another law, and again 
R. Cahana raised an objection, for which he 
was again raised another row, until he was 
thus returned to the first row. R. Jochanan 
was sitting upon seven pillows, but after he 
had explained the first traditional law, to 
which R. Cahana raised an objection, a pil- 
low was removed from under R. Jochanan, 
and they kept on removing pillows until R. 
Jochanan remained sitting on the bare 
ground. R. Jochanan was very old, and his 
eyelids were very long, thus preventing him 
from seeing well. He asked his disciples to 
have his eyelids lifted up, so that he might 
be able to observe the visiting scholar. His 
disciples raised his eyelids with golden pin- 
cers, and R. Jochanan glanced at R. Ca- 
hana. The latter’s lip was torn apart, so 
that it appeared to R. Jochanan as if R. 
Cahana was laughing at him. Whereupon 
R. Jochanan became despondent, and in 
consequence caused the death of R. Cahana. 
On the following morning, R. Jochanan re- 
marked to his disciples: “Did you see how 
the Babylonian was making a laughing stock 
of us?” Whereupon his disciples replied: 
“This was his natural appearance.” Realiz- 
ing his grave mistake, R. Jochanan immedi- 


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CHAPTER ONE. 


(Fol. 19) Rabba b. b. Chana lost in col- 
lege a document of divorce [which he had 
to deliver to the woman as a messenger], and 
when it was found he said: “If you require 
signs to identify the document, I have 
them; and if I am trusted by you to recog- 
nize it, then I recognize it.” When it was 
returned to him he said: “I cannot tell 
whether they did it on account of the signs, 
hence they hold that signs is a Biblical law; 
or it was returned only by recognition, in 
which only a scholar is trusted, but not a 
common man.” 


CHAPTER TWO. 


(Fol. 29 b) R. Jochanan said: “He to 
whom his father bequeathed too much 
money, and he desires to lose it, shall dress 
himself in linens, shall use glass utensils 
and shall hire laborers and not be with them. 
He shall dress himself in linens; this refers 
to Roman linen garments [which are very 
dear and are ‘spoiled in a short time], and 
shall use glass utensils, refers to cut glass; 
and shall hire laborers and not be with 
them, refers to (Fol. 30) ploughers with 
oxen [left without superintending], who 
may do much damage [to both the oxen and 
orchards |.” 

(Ib. b) R. Joseph was taught: Concern- 
ing the verse (Ex. 18, 29) And thou shalt 
make them know, means how to make a liv- 
ing; the way, refers to loving kindness; 
wherein they walk, refers to visit the sick; 
in it, refers to bury the dead; and the work, 
means the exact law; which they do, refers 
to equity. The master says: Wherein they 
walk refers to visit the sick. Is this not 
included in loving kindness? It was nec- 
essary to name this separately, in case when 
the sick one was a ben gilo? and the mas- 
ter says [elsewhere] that by visiting a sick 
ben gilo, a sixtieth part of the sickness 
goes over to him, and notwithstanding this 
he must do so. But is not the burying of 
the dead included in loving kindness? It 


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1.) Middle Gate—treats of lost articles, bailments, contracts, usury and laborers. 
2.) Born at the same hour (under the same planetary influence). 


60 Sop kiss D 


had slain them? We must say, therefore, 
that because he has slain Nob the city of the 
priests, who had supported the Gibeonites 
with water and food, Scripture considers 
Saul as though he himself had slain the 
Gibeonites. 

Charity collectors may accept donations 
from them [women without their husbands’ 
knowledge] only in a small quantity, but not 
in a large one. Rabbina, [who was a treas- 
urer of charity] happened to be in the city 
Mechuza, and the women gave him for char- 
ity golden chains and rings, and he accepted. 
When Rabba Tosphah said to Rabina: “Are 
we not taught in a Baraitha that charity 
collectors may accept donations from them 
in small quantity, but not in a large quan- 
tity?” he replied: “For the people of Me- 
chuza, this is considered a small quantity.” 


END OF BABA KAMMA, 


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63 Sips 


plained to me the word Zuhkma with the 
word Listrun.” 

Our Rabbis were taught: They who oc- 
cupy themselves with the study of Scrip- 
tures are not to be blamed, but, on the other 
hand, are not to be praised. With the 
Mishnah, however, they are to be praised, 
and will be rewarded; but with the Gemara 
there is not a better custom. However, look 
to occupy thyself with the Mishnah, rather 
than with the Gemara. Does not the Barai- 
tha contradict itself? It states there is not 
a better custom than he Gemara, and im- 
mediately it states, Occupy thyself with the 
Mishnah (Ib. b). Said R. Jochanan: “In 
the time of Rabbi, the above Mishnah was 
taught; in consequence all the disciples left 
the Mishnah and started the Gemara; he 
therefore lectured again, Occupy thyself 
better with the Mishnah, ete., and subse- 
quently his above lecture was added to the 
Mishnah2’? What was the basis of the above- 
mentioned lecture? As R. Juda b. IIlai lec- 
tured: “What is the meaning of the passage 
(Is. 66, 5) Hear the word of the Lord, ye 
that tremble at His word: Your brethren 
that hate you, that cast you out for My 
name’s sake, have said: Let the Lord be 
glorified, that we may gaze upon your joy, 
but they shall be ashamed? Tremble at 
His word, refers to the scholars who study 
Gemara; your brethren, refers to those who 
study the Scripture; that hate you, refers 
to those who study the Mishnah; that cast 
you out, refers to the common people. But 
lest one say their hope has ceased, there- 
fore it is written: that we may gaze upon 
your joy. Perhaps one will say that Israel 
will be ashamed, the passage therefore says, 
But they shall be ashamed; i.e, the idolater 
shall be ashamed, but Israel will rejoice.” 


CHAPTER THREE. 
(Fol. 42) R. Isaac said: “Always shall 


a man keep his money ready on hand, as it 
is said (Deut. 14, 25) And bind up the 
money in thy hand; ice., although it is 
bound up, it shall nevertheless be in thy 
hand” R. Isaac said further: “Always 
shall a man divide his money in three parts, 
one of which he should invest in real estate, 
the second part he should invest in business, 
and the third part to remain always on 
hand [ready for profitable transactions].” 


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62 Yeh ae an 2 et ee 


was necessary to teach that even if he was 
a sage, and it is beyond his dignity, he 
must nevertheless do so in such a case. 
Which they must do, refers to equity; for 
R. Jochanan said that Jerusalem was de- 
stroyed because they insisted upon the ful- 
fillment of the exact law and never upon 
equity. 

(Fol. 31) A scholar said to Raba: “Let 
us say [concerning the verse (Lev. 10, 17) 
Hoche’ach Tochivach ‘rebuke, thou shalt re- 
buke’] that hoche’ach means rebuke once, 
and tochi‘ach means twice?” “The first 
hoche’ach means even a hundred times, 
and tochi’ach means that not only the mas- 
ter must rebuke his pupil [when seeing him 
acting wrong], but even the pupil must do 
so to his master.” 


(Fol. 33) MISHNAH: If one lost a thing 
as did his father before, his own has pref- 
erence. The same is the case with his teach- 
er. If, however, his father and his teacher 
have lost an article at the same time, his 
teacher has preference, because his father 
brought him only into this world, while his 
teacher, who taught him wisdom, brings him 
into the world to come; if, however, his 
father was a sage, he has the preference. If 
his father and his teacher were overbur- 
dened, he should unload first his teacher, 
and then his father. If both were in prison, 
his teacher has preference to be redeemed ; 
if, however, his father was a sage, he has the 
preference. 

GEMARA: Whence is this deduced? Said 
R. Juda in the name of Rab: “The passage 
says (Deut. 15, 4) Howbeit there shall be 
no needy. This means that yours has the 
preference always.” R. Juda said further 
in the name of Rab: “Nevertheless, he who 
always acts accordingly [prefers himself to 
others], will finally need the support of 
others.” 

Our Rabbis were taught: The master in 
question is meant one who has taught him 
the wisdom of Gemara, but not who taught 
him Scripture, or Mishnah.” This is the 
opinion of R. Maier. R. Juda says: “Only 
one who taught him the greater part of his 
wisdom is considered his teacher.” R. Jose, 
however, maintains: “That even if he en- 
lightened his eyes in only one Mishnah, he 
is to be considered his teacher.” Said Raba: 
“For instance, like R. S’chora, who ex- 


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thy former acts. If one was a descendant 
of proselytes, one must not say to him, Re- 
member the acts of your parents. If a prose- 
lyte comes to learn the Torah, one shall not 
say to him, The mouth that hath eaten car- 
casses, etc., should utter the words of the 
Torah, which was pronounced by the mouth 
of the Almighty. To a person who suffers 
from chastisements, sickness, or burying his 
children, one must not say, as Job’s col- 
leagues said to him (Job 4, 6-7) Is not thy 
fear of God thy confidence and thy hope the 
integrity of thy ways? Remember, I pray 
thee, whoever perished, being innocent? Or 
where were the righteous cut off? Also, if 
drivers were looking for a place where to 
buy grain, one must not send them to any- 
one, telling them that he is a grain seller, 
knowing that he never was such. R. Juda 
says: “One must also not inquire the price 
of an article, having no money to pay for it, 
as all that refers to the heart, and in every- 
thing which refers to the heart, the passage 
says (Lev. 19, 14) Thou shalt fear thy 
God.” 

R. Jochanan said in the name of R. Simon 
b. Jochai: “Cheating in words is more rig- 
orous than cheating in money; for concern- 
ing the former, it is said, Thou shalt fear thy 
God, and concerning the latter, it is not said, 
Thy shalt fear thy God.” R. Hlazar says: 
“Because the former is committed with his 
body and the latter with his money.” R. 
Samuel b. Nachmeni says: “Because the lat- 
ter (money) can be returned, but the for- 
mer (annoyance of body) cannot.” 

A disciple has taught before R. Nachman 
b. Isaac: “He who exposes his neighbor 
to shame in public is considered as if he 
shed blood.” “Your statement is correct,” 
remarked R. Isaac, “for we see in the man 
who is exposed to shame in public that the 
red color of his face disappears and he be- 
comes white.” Abaye said to R. Dimi: 
“What is the thing which is strictly ob- 
served in Palestine ?” And he answered: “To 
be careful [not] to make pale the face (i.e., 
putting people to shame); for R. Chanina 
said that all descend to Gehenna, except 
three. All! Is it possible? Say thus: All 
who descend to Gehenna return hence, ex- 
cept the following three descend and do not 
return: An adulterer, one who exposes his 
fellowman to shame in public, and one who 
applies vile names to his neighbor.” But is 


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R. Isaac said further: “Usually blessing 
does not occur except upon a thing which 
is hidden from sight [the exact quantity of 
which is now known], as it is said (Deut. 
28, 8) The Lord will command the blessing 
with thee in thy barns.” In the college of R. 
Ishmael it was taught that blessing does not 
oceur except upon a thing which is hidden 
from sight. Our Rabbis were taught: He 
who is going to measure the grain in his 
barn, should say, “May it be Thy will, O 
Lord our God, to send blessing in the labor 
of our hands.” When he begins to measure, 
he should say: “Blessed may be He who 
sendeth blessing upon this heap.” If, how- 
ever, he prayed after measuring, his prayer 
amounts to nothing, because blessing does 
not occur on things which are weighed, 
measured or counted, but on things which 
are hidden from the sight, as it is said, The 
Lord will command the blessing upon thee 
in thy barns. 


CHAPTER FOUR. 


(Fol. 49) It was taught: “Words,” Rab 
said, “[if they are not kept] cannot be con- 
sidered lacking in honesty.” But R. Joch- 
anan said that it could be considered [if 
not kept] as lacking in honesty. An objec- 
tion was raised from the following: R. Jose 
b. Juda said: “Why is repeated (Lev. 21, 
36) Just hin, is this not included in the 
word, just ephah? But this is to teach thee 
that your Yea (hin) shall be just, and your 
Nay shall be just [hence we see that words 
must be kept]?” Said Abaye: “The cited 
verse signifies that one shall not talk with 
his mouth differently from what he thinks 
in his heart.” 

(Fol. 58 b) Our Rabbis were taught: 
Concerning the verse (Lev. 25, 17) And ye 
shall not wrong one another—the passage 
warns here against wrong of words. You 
say it warns against wrong committed with 
words; perhaps it warns against wrong 
committed with money? Since the passage 
says (Ib., ib. 14) And if thow sell aught 
unto thy neighbor, or buy of thy neighbor's 
hand; this is a warning against wrong com- 
mitted with money. Hence the above verse 
must be a warning against wrong committed 
with words. How so? If a person has re- 
pented one must not say to him, Remember 


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1.) A barn is usually hidden and therefore its quantity is unknown. 


67 apy 


listen to her advice.”” This presents no 
difficulty. Rab speaks about worldly affairs, 
and the people’s saying is about house 
affairs. According to others, Rab speaks 
of heavenly affairs and the others about 
worldly affairs. 


R. Chisda said: “All gates are closed for 
prayers except for him who cries of being 
cheated, as it is said (Amos 7, 7) Behold 
the Lord stood beside a wall of Anach,? and 
in his hand was an Anach.”’ Said R. 
Elazar: “All sinners are punished through 
a messenger, except the cheater, who is pun- 
ished by the Lord Himself, as it reads: And 
hte Anach is in His hand.’ R. Abahu said: 
“For the following three the petition of the 
Shechina is not shut [to conceal them]: 
Cheating, robbery, and idolatry. Cheating, 
as mentioned above—Anach in His hand; 
robbery, as it is written (Jer. 6, 7) Violence 
and robbery are heard in her; in my pres- 
ence there are continually disease and 
wounds; and idolatry, as it is written (Is. 
65, 3) The people that provoke Me to anger 
to My face continually.” 

R. Juda said: “One should always be care- 
ful to have grain in his house; for quarrel 
comes often in a house about the lack of 
grain, as it is said (Ps. 147) He maketh thy 
borders peace; He giveth thee in plenty the 
fat of wheat.” Said R. Papa: “This is 
what people say, When the barley is gone 
from the pitcher, strife knocks and enters 
the house.” And R. Chanina b. Papa also 
said: “One should always be careful to have 
grain in his house, for Israel was called 
poor only because of grain, as it is said 
(Jud. 6, 3-6) And it was when Israel had 
sown, ete. . . . and another verse, 
And they encamped against them s 
and again it is written, And Israel was 
greatly impoverished.” R. Chelbu_ said: 
“Qne should always be careful to honor his 
wife, for the blessing in the house usually 
comes for the sake of the wife, as it is said 
(Gen. 12, 16) And he did well to Abram 
for her sake. And this is what Raba used 
to say to the inhabitants of his town, 
Machuza: ‘Revere your wives, for the pur- 
pose of becoming rich.’ ¢ 

We are taught in a Mishnah: Concerning 
an oven which was separated and then it 
was pasted together by using sand between 


2.) Anach may be read Ona’ah if slightly changed. 


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applying vile names not the same as expos- 
ing his fellowman to shame in public? The 
former refers even when he was already used 
to be named so. Rabba b. b. Chana said in 
the name of R. Jochanan: “(Fol. 59) A 
man should rather commit adultery than 
expose his fellowman to shame in public.” 
Whence is it inferred? From Raba’s lec- 
ture: What is the meaning of the passage 
(Ps. 35, 15) But when I halt they rejoice, 
and gather themselves together; . . . 
they tear me, and cease not. Thus said David 
before the Holy One, praised be He! “Sov- 
ereign of the Universe, it is known and re- 
vealed before Thee that if they would tear 
my flesh the blood would not run. Even 
when they are occupied in the study of 
Negaim and Ahaloth! they say to me: 
‘David, who is an adulterer, with what kind 
of a death must he be punished? And I 
answered them: ‘He is to be hanged: he, 
however, has a share in the world to come, 
but he who exposes his fellowmen to shame 
in public has no share in the world to 
come.” Mar Zutra b. Tubia in the name 
of Rab, according to others R. Chana b. 
Bizna in the name of R. Simeon the Pious, 
and still according to others, R. Jochanan 
in the name of R. Simon b. Jochai, said: 
“Tt is better that one throw himself in a 
burning furnace than expose his fellow- 
man to shame in public. Whence do we in- 
fer it? From the act of Tamar, concerning 
whom it is written (Gen. 38, 25) When she 
was brought forth, she sent to her father- 
in-law, ete.” 

Rab said: “One should always be careful 
not to deceive his wife; for she easily cries 
[and thus hastens punishment].” 


R. Elazar said: “Since the destruction of 
the Temple, the gates of prayer are closed, 
as it is said (Lam. 3, 8) Yea, also when I 
ery and call for help, He shutteth out my 
prayer. However, the gates of tears were 
not closed, as it is said (Ps. 39, 13) Hear 
my prayer, O Lord, and give ear unto my 
cry; Keep not silent at my tears.” 

Rab said further: “He who follows the 
advice of his wife falls into Gehenna, as it 
is said (I Kings, 21, 25) But indeed there 
was none like unto Achab, etc”? R. Papa 
said to Abaye: “Is that so? Do not people 
say: ‘If thy wife is little, bow thyself and 


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1.) Two difficult sections of the Mishnah which treat on uncleanliness. 


‘69 ND B'S 1g ary no 
yer 


decided unanimously to bless him (to place 
him under the ban). The question arose, 
as to who should take the trouble to inform 
him. R. Akiba said: “I will go [and inform 
him our decision] lest one who is not fit 
for such a message go and inform him sud- 
denly, and he will destroy the world.” What 
did R. Akiba do? He dressed himself in 
black and wrapped himself with the same 
color, and sat at a distance of four ells from 
R. Ehezer. And to his question: “Akiba, 
what is the matter?” he answered: “Rabbi! 
It seems to me that your colleagues have 
separated themselves from you.” Immedi- 
ately thereupon, he (R. Eliezer) tore his 
garments, took off his shoes, and sat on the 
floor, and from his eyes tears began to flow. 
The world was then beaten a third in olives, 
a third in wheat, and a third in barley. Ac- 
cording to others, even the dough which was 
already in the hands of the women, became 
spoiled. A Baraitha states that he was so 
“great in that day that wherever R. Eliezer 
fixed his eye, it was burnt. And also Rabban 
Gamaliel, who had at that time been sailing, 
was in danger of being drowned in a stormy 
ocean, and he said: “It seems to me that this 
storm is because of R. Eliezer b. Hurkanus.” 
He then arose and offered the following 
prayer: “Sovereign of the Universe, it is 
konwn and revealed to Thee that neither for 
the sake of my honor nor for the honor of my 
father’s house have I done so, but for Thy 
glory, so that [single-handed] quarrels shall 
not increase in Israel.”” Whereupon the sea 
became quiet. Eima Shalum, the wife of 
R. Eliezer, was a sister of Rabban Gamaliel, 
and since that time she prevented her hus- 
banc from falling upon his face.* It hap- 
pened, however, on a day which was the last 
of the month, and she erred, thinking that 
this day was the first of the month [in which 
the falling upon the face is not customary], 
according to others, a poor man knocked 
at the door and she was going to give him 
some bread, that he fell on his face, and 
when she returned and found her husband 
falling on his face, she said to him: “Arise, 
you have already killed my brother!” In the 
meantime it was heralded by the house of 
Rabban Gamaliel that he was dead, and to 
the question R. Eliezer asked her: “Whence 
did you know this?” she answered: “I have 


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3.) Te pconounce the prayer called Tachnun, after the Eighteen Benedictions. 


68 SYD ses SD nc 


the lime sections. R. Eliezer declares it to 
be clean and the sages, unclean, (Ib. b) and 
this is the oven of a snake. What does this 
mean? Said R. Juda in the name of 
Samuel: “It intimates that they encircled 
it with their evidence as a snake winds itself 
around an object.” In a Baraitha it was 
taught that R. Eliezer used every possible 
argument, but they were not accepted. Then 
he said: “Let this carob-tree prove that the 
Halacha prevails as I state;” the carob was 
[miraculously] thrown off to a distance of 
one hundred ells, and according to others 
four hundred ells. But they said: The carob 
proves nothing. He again said: “Let, then, 
the spring of water prove that so the 
Halacha prevails.” The water then began 
to run backwards. But again the sages said 
that this proved nothing. He again said: 
“Then, let the walls of the house of study 
prove that I am right.” The walls were 
about to fall. R. Joshua, however, rebuked 
them, saying: “If the scholars of this college 
are discussing upon a Halacha, wherefore 
should ye interfere!” They did not fall, 
out of respect for R. Joshua, but they did 
not become straight again, out of respect for 
R. Eliezer. (They consequently remain to 
this very day in the same condition). He 
said again: “Let it be announced by the 
heavens that the Halacha pervails according 
to my statement,’ whereupon a heavenly 
voice was heard, saying: “Why do you quar- 
rel with R. Eliezer, whose opinion should 
prevail everywhere!” R. Joshua then got 
up on his feet and proclaimed (Deut. 30, 
12) The Law is not in the heavens. What 
is the meaning of The Law is not in the 
heavens? Said R. Jeremiah: “It means, the 
Torah was given already to us on the Mount 
Sinai, and we do not care for a heavenly 
voice, since it is written in the Torah (Kx. 
23, 2) To incline after the majority.” R. 
Nathan met Elijah [the Prophet] and ques- 
tioned him: “What did the Holy One, 
praised be He! do at that time” [when R. 
Joshua proclaimed the above answer to the 
heavenly voice]? And he rejoined: “He 
laughed and said, My children have over- 
tuled Me, My children have overruled Me.” 
It was said that on the same day all the 
cases of Levitical cleanliness, on which R. 
Eliezer decided that they were clean, were 
brought into the college and were destroyed 
by fire. And they cast a vote, and it was 


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the paint and told him: “See, I am older 
than your father;’ and R. Papa read to 
himself the following verse (Pr. 61, 8) The 
righteous is delivered out of distress, and 
another cometh in his stead. 


CHAPTER FIVE. 


(Fol. 61b) Our Rabbis were taught; Con- 
cerning the verse (Lev. 19, 35) Ye shall do 
no unrighteousness in judgment, in mete- 
yard, in weight, or in measure. Meteyard 
refers to real estate; one should not measure 
with the same rope for two heirs, for one 
in the summer season and for the other in 
the winter [because the rope, if dry, is 
shorter]. In weight, means that one should 
not hide the weight in salt [which makes it 
heavy]; Or in measure, one should not fill 
up a Massura* in a manner to make foam ; 
and from this the following a fortiori con- 
clusions is to be drawn: If a small measure 
which contains only a thirty-sixth part of a 
lug, the Torah is particular that the liquid 
should not be measured with foam; how 
much more so should one be careful not to 
measure with foam a hin or a lug, or a half, 
third, or quarter of a lug! Raba said: “Why 
is the redemption from Egypt mentioned in 
the Scripture in conjunction with usury, 
Zizith (fringes) and weights? The Holy 
One, praised be He, said: ‘It was I who dis- 
tinguished in Egypt between a first-born 
and another one, and it is also I who will 
punish one who lends money upon usury to 
an Israelite with the pretext that the money 
belongs to a heathen ; and also him who hides 
his weights in salt, and finally him who puts 
fringes of imitation of purple-blue in his 
garment pretending that it is purple-blue, 
[prescribed in Scripture for the fringes ]® 


Rabina happened to come to Sura of 
Euphrates. On that occasion R. Chanina of 
the same place questioned him: “Why did 
the Scripture mention the redemption from 
Egypt in conjunction with the eating of 
reptiles?” And he answered: “So said the 
Holy One, praised be He! ‘I who have 
distinguished in Egypt, etc., will punish one 
who mingles the inwards of unclean fishes 
with the inwards of clean ones and sells 
them to an Israelite” And he rejoined: 
“What I do not understand is, why is here 


4.) A small measure for liquids. 


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5.) For in these three things people can easily be deceived. 


"70 SU Besa. y 


a tradition from the house of my grand- 
father that all gates are closed for prayers, 
except for him who cries upon annoying.” 

Our Rabbis were taught: He who annoys 
a stranger transgresses three negative com- 
mandments, and he who oppresses him 
transgresses two. Let us see. Regarding 
annoying, there are three negative com- 
mandments, (Ex. 22, 20; Lev. 19, 33 and 
25, 17). If so, then there are three nega- 
tive commandments concerning oppression 
also (namely, Ex.'22, 20; 23, 9 and 22, 24) 
—which include also the stranger. We must 
therefore say that in both cases, he trans- 
gresses three negative commandments. 

We are taught in a Baraitha: R. Eliezer 
the Great said: “Why does the Scripture in 
thirty-six, according to others in forty-six 
places, warn concerning strangers? Because 
his original character is bad [into which 
ill treatment might cause him to relapse ].” 
Why is there added (Ex. 22, 20) For 
strangers ye were in the land of Egypt? We 
are taught in a Baraitha: R. Nathan says: 
“Do not reproach thy neighbor with a fault 
which is also thine own;” and this is what 
people say: “To him who has had a hanged 
one in his family, do not even mention 
hang up a fish.” 

(Fol. 60) MISHNAH: R. Juda says: “A 
store-keeper must not furnish little children 
with presents of nuts, etc., because he ac- 
customs them to buy all their needs at his 
place.” The sages, however, permit this. 
He also prohibits to lower the prices, for the 
above reason. The sages, however, say on 
the contrary people will be grateful for such 
an act. A store-keeper must not take off 
the shells of beans, in order to raise the price 
more than if they remained in the shells. 
The sages, however, permit it [as the buyer 
usually knows the difference of the prices}. 
They, however, agree that one must not do 
so with the top of the measure only, for he 
deceives the eye [as the buyer may think 
that the contents of the whole measure is 
so]. It is not allowed to embellish slaves, 
animals, or vessels. 

(Ib. b) It happened, one old slave painted 
his hair and beard and came to Raba that 
he should buy him. And Raba answered 
him: Let thy house be open for thy own 
poor. When he came to R. Papa b. Samuel, 
he bought him. One day he told him to 
bring a drink of water, and he washed away 


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73 Spa eiy e 


shalt not be to him as a creditor.” R. Ami 
and R. Assi both said: “The debtor feels as 
if he were punished with two sentences [fire 
and water], as it is said (Ps. 66, 12) Thou 
hast caused men to ride over our heads; we 
went through fire and through water.” R. 
Juda said, in the name of Rab: Who lends 
money to anyone without witnesses trans- 
gresses the commandment (Lev. 19, 14) 
Nor put a stumbling block before the blind.” 
Resh Lakish adds that he causes a curse 
upon himself, as it is said (Ps. 31, 19) Let 
the lying lips be dumb which speak arro- 
gantly against the righteous." 

The Rabbis said to R. Ashi: “Rabina ad- 
hers strictly to all that the Rabbis ordained.” 
R. Ashi thereupon sent to him on one eve 
of the Sabbath: “Let the master send me ten 
zuz, as I have a chance to get a bargain.” 
And he answered: “Let the master appoint 
witnesses or write a note.” And R. Ashi 
sent to him: “Do you demand this also from 
me?” And he answered: “In much the more 
from you, master, because you are always 
engaged in your study. It can easily escape 
your memory, and I would draw a curse on 
myself.” 

Our Rabbis were taught: The following 
three cry for help without being heard: 
Who lends money without witnesses, who 
buys a lord to himself, and he over whom 
his wife rules. What is meant by “who buys 
a lord to himself?” Who assigns his posses- 
sions to his children while he is still alive. 
Other number among the cries for help 
which are not heard, also that of him who 
suffers in one city and does not try to find 
his livelihood in another. 


CHAPTER SIX. 


(Fol. 83) There were carriers who broke 
a barrel of wine belonging to Rabba b. b. 
Chana, while in his service, and he took 
their garments for the damage caused ; and 
they came to complain before Rab, who com- 
manded Rabba b. b. Chana to return their 
garments. And when the latter questioned 
him: “Does the law prescribe so?” he an- 
swered: “Yea; (Prov. '2, 20) In order that 
thou mayest walk in the way of good men.” 
Rabba b. b. Chana did so. The carriers, 
however, complained again: “We are poor, 


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7.) Because when the debtor denies the claim people usually believe the debtor and will consequently curse the 


creditors for making a false demand. 


72 Sy WSC Gy ey ay 


mentioned, who brought you up, which is 
not the case in the other place where the 
redemption from Egypt is mentioned?” 
Rabina replied: “We need this to what was 
taught by the school of R. Ishmael; for in 
the school of R. Ishmael it was taught: The 
Holy One, praised be He! said: “If the only 
reason why Israel should be redeemed from 
Egypt would be that they should not defile 
themselves with the consumption of reptiles, 
it would be sufficient?” “Is then the re- 
ward for not eating reptiles greater than 
that of the three mentioned above [to which 
the expression, I brought you up, is not 
used], R. Chanina asked. Rabina replied: 
“The question here is not about reward, as 
the Scripture means they were brought up 
in such a manner that they felt disgust to 
defile themselves with reptiles.” 


(Fol. 62) We are taught in a Baraitha: 
If two were on the road [in the desert], and 
one of them has a pitcher of water which 
is sufficient for one only until he may reach 
an inhabited place, but if both would use it 
both would die before reaching a village; 
Ben Pattira lectured that in such a case it 
is better that both should drink and die 
than one should witness the death of his 
comrade, until R. Akiba came and taught: 
(Lev. 25, 7) That thy brother may live with 
thee; (i.e., thy own life is preferred to the 
life of thy brother). 


(Fol. 70 b) (Prov. 28, 8) He that in- 
creaseth his wealth by interest and usury, 
will gather it for him, that will be kind to 
the poor. What is meant by the expression, 
that he will be kind to the poor? Said Rab: 
“For example, as the King Sabura, who col- 
lects money from the Israelites for the pur- 
pose of distributing it among the poor of the 
Persians.” 

(Fol. 75 b) We are taught in a Baraitha: 
R. Simeon says: “The usurers lose more 
than they profit [for they deny in God]; 
furthermore, they make Moses, our master, 
an unwise, and his law untrue, saying: ‘If 
he knew that usury brought great profit, he 
would not have written that it is prohibited.” 

When R. Dimi came from Palestine, he 
said: “Whence do we deduce that if one is 
aware that his debtor has nothing with 
which to pay, he must not pass him by? 
From the following verse (Ex. 22, 24) Thou 


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6.) The expression in text is Hama’aleh (who brought you up), which means also elevated, or higher standing. 


75 ei de al ny 


vestigated—perhaps he had done such labor 
that makes no noise. But if this man is 
nothing of this kind, he is surely a thief, 
and you may capture him.” This advice was 
heard in the king’s house, and it was decided 
that the one who dictated the letter be the 
carrier [i.e., he who advised should be the 
executor]. R. Elazar was thus brought and 
appointed to capture the thieves, and so he 
went on doing it. R. Joshua b. Karcha then 
sent word to him: “Vinegar son of wine 
(bad son of a good father), how long will 
you deliver people of the Lord for execu- 
tion?” He answered: “I only destroy the 
thorns out of the vineyard.” Whereupon R. 
Joshua sent to him again: “Let the owner 
of the vineyard (God) come and destroy his 
thorns.” One day R. Elazar was met by a 
washman, who called him “Vinegar, son of 
wine ;” and he thought, since he is so impu- 
dent, he must be wicked, and gave orders 
to capture him, which was done. When his 
wrath abated he tried to release him, but 
could not, and he applied to himself the 
verse (Pr. 21, 23) Whoso keepeth his mouth 
and his tongue, keepeth his soul from trou- 
ble. Finally the prisoner was to be hanged, 
and R. Elazar stood under the gallows and 
wept. Said the prisoner to him: “Rabbi, let 
it not be grievous to thy eyes, because T and 
my son have committed adultery on the Day 
of Atonement.” He then, placing his hand 
on his abdomen, said: “Rejoice mine en- 
trails! if cases in which you acted on doubts 
are so perfect, how much more perfect are 
your sure cases? I am sure that no worms 
of any kind shall have power over you.” He 
nevertheless did not rest until he committed 
an operation upon his body, and after it 
‘ghowed by tests that no worm had any 
power over it, he applied the following pass- 
age to himself (Ps. 16, 9) Also my flesh 
shall rest in safety. The same case happened 
(Fol. 84) with R. Ishmael b. R. Jose, who 
was ordered by the government to capture 
thieves. Elijah met him and said: “How 
long will you deliver the people of the Lord 
for execution?” “What can I do? It is a 
royal appointment [which I cannot de- 
cline].” And Elijah rejoined: “Your father 
fled [from persecution] to Asia, flee you 
to Ladicia.” 

Re Jochanan said: “I am a remainder of 
the beauties of Jerusalem.” He who desires 
to see a beauty similar to that of R. Joch- 


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we were working the whole day, we are hun- 
gry and have nothing to eat.” And Rab 
told Rabba that he must pay them for their 
labor. And he asked again: “Is so the law?” 
And he answered: “Yea; (Ib., ib.) And ob- 
serve the path of the righteous.” 


CHAPTER SEVEN. 


(Ib. b) R. Zera lectured; according to 
others, R. Joseph taught: What is the mean- 
ing of the passage (Ib., ib. 20) Thow caus- 
est darkness, and it becometh night, wherein 
creep forth all the beasts of the forest? 
Thou causest darkness, refers to this world 
which is compared to the darkness of night; 
wherein creep forth all the beasts of the for- 
est, refers to the wicked that exist in this 
world, who are compared to wild beasts. 
The sun ariseth, they slink away and lie 
down in their den; the sun ariseth, for the 
righteous; they slink away, refers to the 
wicked who will go to Gehenna; and le 
down in their den, refers to the upright, for 
there will not be an upright who will not 
have a dwelling in the world to come, ac- 
cording to his honor. Man goeth forth unto 
his work, refers to the upright who are 
going to receive their reward; and to his 
labor until the evening, [refers to him] 
who has completed his work [while alive] 
until the day of death. 

R. Elazar b. R. Simon met the royal officer 
who was engaged in capturing thieves. “How 
can you capture them?” he asked him. “Are 
they not compared to wild beasts, of whom 
it is written: Wherein creep forth all the 
beasts of the forest.’ According to others, 
he quoted to him the following verse (Ib. 
10, 9) He lieth in wait in a secret place like 
a lion in his den. “Perhaps you capture re- 
spectable men, and the wicked remain at 
large?” “What can I do?” replied the offi- 
cer. “I am so ordered by the king.” “If so, 
then I will instruct you how to proceed,” 
said R. Elazar b. R. Simon to him. “Enter 
a wine-house at the fourth hour of the day, 
and if you find there a man drinking wine, 
holding his goblet and slumbering, make an 
investigation concerning him. If he is a 
scholar he was certainly engaged in his 
studies at night; if he jis a day 
laborer, it may be that he performed his 
own work during the night; and if he was 
a night laborer, and it was not heard that 
he was working at night, still it must be in- 


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phan to me, I will give them their livelihood. 
She continued weeping. “Do pray, for my 
sake, that I am not left a widow.” And in an- 
swer he cited to her the end of the same 
verse, and thy widow must trust in me. 
Finally, R. Simon b. Lakish’s soul went to 
rest, and R. Jochanan grieved very much 
after him. The Rabbis of the college 
searched for a suitable scholar to go and 
comfort him. They decided that R. Elazar 
b. P’dath, whose decisions were original, 
would be fit for this task. He went to R. 
Jochanan’s college and sat before him, and 
when R. Jochanan said anything, R. Elezar 
b. P’dath would say: “There is a Baraitha 
which supports you.” R. Jochanan then ex- 
claimed: “Is it you who desires to replace 
bar Lakish? In his time, when I said any- 
thing, he raised twenty-four objections, and 
I had to make them good with twenty-four 
answers, so that the discussion became very 
animated. You, however, say to everything, 
‘There is a Baraitha which supports you.’ 
Am I not aware that my saying has a good 
basis?” Finally R. Jochanan tore his gar- 
ments, wept, and cried: “Where art thou, 
bar Lakish? Where art thou, bar Lakish?” 
He continued crying until he became de- 
mented. The Rabbis then prayed for his 
death, and his soul went to rest. 

(Ib. b) Notwithstanding that R. Simon 
b. Eliezer said above that he was sure all 
his deeds were just, he was not satisfied, and 
prayed for mercy from Heaven, and invoked 
upon himself chastisements , and became 
so afflicted that in the night they had to 
spread under him sixty felt spreadings, and 
in the morning they removed from him sixty 
basinfuls of blood. In the morning his wife 
used to make sixty kinds of pap for him, 
which he ate, and was healed. His wife, 
however, would not allow him to go to the 
college, in order that he might not be trou- 
bled by the Rabbis. And so he used to say 
every evening to his afilictions, “Come, my 
brethren and associates.” And in the morn- 
ing, “Go away, for I do not want to be pre- 
vented from studying.” One day his wife 
heard him call the afilictions, and she ex- 
claimed: “You yourself bring these afflic- 
tions upon you! You have already ex- 
hausted the money of my father through 
your illness.” She left him and went to the 
house of her father. In the meantime it 
happened that sailors made him a present 


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anan shall take a silver goblet just out of 
the silversmith’s hands, which is still red- 
hot from the flame, and shall fill it with the 
germs of Roman scarlet, then put on its 
top a crown of red roses, and place it be- 
tween the sun and shadow; and this reflec- 
tion is but a part of R. Jochanan’s beauty. 


Ts that so? Did not the master say that 
the beauty of R. Cahana is similar to that 
of R. Abahu’s, the beauty of R. Abahu is 
similar to that of Jacob our patriarch, and 
the beauty of Jacob our patriarch was sim- 
ilar to the beauty of Adam the first ; where- 
as R. Jochanan was not mentioned among 
the beautiful? R. Jochanan was different, 
for although his complexion was beautiful, 
he had no beard. 


One day R. Jochanan was bathing him- 
self in the Jordan. When Resh Lakish saw 
him, he jumped into the Jordan and went 
after him. R. Jochanan said to him: “Your 
strength ought to be devoted to the study 
of the Torah.’ Resh Lakish answered: 
“Your beauty is fit for women.” Then said 
R. Jochanan: “If you will repent [and leave 
your profession], I will give you my sister, 
who is still more beautiful than I am.” 
Resh Lakish accepted this proposition, and 
when he was about to recross the river for 
his garments he could not do so.!_ R. Joch- 
anan then instructed him and made a great 
man out of him. One day there arose a dis- 
pute in college about the time at which dif- 
ferent new iron weapons, like swords, knives, 
etc., became subject to Levitical uncleanli- 
ness. R. Jochanan said: “From the time 
they are taken from the furnace,” while 
Resh Lakish said, “From the time they are 
taken out of the cooling water.” R. Jochanan 
remarked: “The former robber stands his 
handicraft.” Whereupon Resh Lakish an- 
swered: “And what good have you done me? 
When in my old profession, I was also called 
master, as in my new profession.” “I have 
done much good to you, as I brought you 
under the wings of the Shechinah,” said R. 
Jochanan. R. Jochanan was nevertheless de- 
jected, and Resh Lakish became ill. [The 
wife of Resh Lakish, who was] the sister of 
R. Jochanan, came to the latter and wept, 
saying: “Pray for his health, for the sake of 
my son.” And in response he cited the fol- 
lowing verse (Jer. 49, 11) Leave thine or- 


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1.) Because he accepted the yoke of the Torah his strength became weakened.—Rashi. 


79 Li I ae by 


latter exclaimed: “It may occur to you, as 
to your husband, who is not buried.” And 
when the Rabbis heard this, they said: 
“When this conduct goes to such an extent, 
it is an insult to the deceased.” According 
to others, R. Simon b. Jochai, his father, 
appeared to one of the Rabbis in a dream, 
and said: “There is my young pigeon among 
you, and you do not care to bring it to me.” 
The Rabbis decided to busy themselves with 
his funeral. However, the inhabitants of 
Akhbrin? would not let them remove R. 
Blazar from his attic, because during 
all the years that R. Hlazar slept in 
his attic not a wild beast had come 
to their city. On one eve of the Day of 
Atonement, when the inhabitants of that 
city were busily engaged, the Rabbis hired 
some men of the village of Biri, and they 
took the corpse with the bed and brought it 
to the Rabbis, who removed it to the cave of 
his fathers. They, however, found the cave 
obstructed by a snake, and said: “Snake, 
snake, open thy mouth, and let the son enter 
to his father.” And it did so. 


Rabbi then sent [a message to the widow] 
saying that he would like to marry her, and 
she answered: “Shall a vessel that has been 
used for a sacred purpose be used for an 
ordinary purpose?” In Palestine they quote 
this: “Where the owner of the arms (war- 
rior) hangs up his battle axe, should the 
shepherd, Kulba, hang up his bag?” Rabbi 
sent to her: “Let it be granted that he was 
greater than I in wisdom, but was he also 
greater than I in meritorious deeds?” And 
she answered: “You admit, then, that he 
was greater in wisdom than you, of which 
I was unaware. I am, however, aware that 
in meritorious deeds he was greater than 
you, for he submitted [with his good will] 
to sufferings.” Whence is it known that R. 
Hlazar was greater in wisdom than Rabbi? 
When Rabban Simon b. Gamaliel and R. 
Joshua b. Karcha were sitting in the college 
on benches, before whom R. Elazar and 
Rabbi were sitting on the floor while dis- 
cussing Halachic questions, the sages re- 
marked: “We are drinking the water of 
these two young men (ie. enjoy their 
study) and we let them sit on the floor!” 
They prepared benches for them, and they 


2.) A town iu Upper Galilee. 





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of sixty slaves, each of them having a purse 
with money; and the slaves prepared for him 
daily the sixty kinds of pap he used to eat. 
One day his wife said to her daughter: “Go 
and see what your father is doing.” She 
went. Her father then said to her: “Go 
and tell your mother that we are richer than 
her parents.” And he applied to himself 
the verse (Pr. 31, 14) She is become like 
the merchant ships, from afar doth she bring 
her food. Finally he ate, drank, became well, 
and went to college, and there he was ques- 
tioned about sixty kinds of blood of women, 
and he purified all of them. The Rabbis 
murmured, saying: “Is it possible that of 
such a number there should not be a doubt- 
ful one?” And he said: “If it is as I have 
decided, all of them shall bring forth male 
children; if not, then there shall be at least 
one female among them.” Accordingly, all 
of the children were born males, and were 
named Eliezer after him. We are taught in 
a Baraitha that Rabbi said: “Woe to the 
wicked government which prevented R. 
Eliezer from attending the college, and be- 
cause of this, prevented the multiplying of 
Israel. When he was about to die, he said 
to his wife: “I know the Rabbis are angry 
with me [for I have captured many of their 
relatives as thieves], and they will probably 
not attend my funeral as they ought to do. 
You shall therefore leave me in my attic, 
and you shall not be afraid of me.” R. Sam- 
uel b. R. Nachmeni said: “I was informed 
by the mother of R. Jochanan that she was 
told by the wife of R. Eliezer that no less 
than eighteen and no more than twenty-two 
years after his death she kept him in his 
attic. She used to ascend every day to ex- 
amine his hair, and found nothing. When 
it happened that one hair fell out, blood was 
visible. One day she found a worm in his 
ear, and she was dejected. But he appeared 
to her in a dream, telling her: ‘It is nothing 
to be dejected about, as this is a punishment 
for allowing a young scholar to be insulted in 
my presence. I did not protest against it, 
as I ought to have done!’ ” When two parties 
had a lawsuit, they used to come and stand 
by the door, and each of them would explain 
his case. Thereafter a voice was heard from 
the attic: “You, so-and-so, are unjust with 
your claims;” or “You, so-and-so, are 
just.” It happened one day that his wife 
was quarreling with a neighbor, and the 


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privy, and the sound of his ery [in pain] 
drowned their (the beasts’) voices, so that 
even the sailors on the seaboard heard him. 
Nevertheless, the afflictions of R. Elazar b. 
R. Simon were of more value than Rabbi’s 
for, while R. Elazar b. R. Simon submitted 
himself to them out of love, and they left 
him for the same reason; those of Rabbi’s 
came as the cause of an incident, and left 
him through an incident. They came as the 
cause of an incident, as follows: There was 
a calf which was about to be taken to the 
slaughter, and it ran away and put its head 
under the garment of Rabbi and cried. “Go,” 
Rabbi remarked to her, “because you are 
created for this purpose.” It was then said 
[in Heaven]: “Since he had no mercy 
[with creatures], he shall be visited with 
afflictions.” And it left him through an in- 
cident, as follows: One day, when his fe- 
male servant was sweeping the house, she 
tried to sweep out some weasels which were 
thrown there. Rabbi, noticing what she was 
trying to do, said to her: “Let them alone, 
for it is written (Ps. 145, 9) And his mer- 
cies are over all his works.” It was then 
said in Heaven: “Because he has mercy with 
creatures, let us deal with him mercifully.” 
During all the years in which Rabbi was 
suffering from his afflictions, it never hap- 
pened that the country was in need of rain. 

It happened that Rabbi came to the place 
where R. Elazar b. R. Simon used to dwell 
and asked whether that upright man had left 
ason. He was told that there was a son and that 
every prostitue whose price was two dinars 
paid him four dinars. Rabbi sent for him, or- 
dained him [as Rabbi], and delivered him to 
R. Simon b. Assi b. L’guinia, his mother’s 
brother. The first few days the youth used 
to say: “I will return to my place.” And his 
uncle, [trying to persuade him to give his 
attention to study], would say to him: “Peo- 
ple want to make you a scholar, and they 
spread over you a gold-trimmed cloak, [as 
sign of being ordained], and named you 
Rabbi; and yet you say that you will return 
to your former place.” He thereupon replied : 
“T swear that I shall never again mention 
it”? When he grew up he went to the college 
of Rabbi. When the latter heard his voice, 
he said: “The voice of this young man is 
similar to the voice of R. Elazar b. R. 
Simon.” And he was told that this youth 
was his son. Rabbi then applied to him the 


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ascended them. Rabban Simon b. Gamaliel 
then said to the sages: “I possess only one 
little dove (only one son), and you want me 
to lose it, [lest an evil eye affect him].” 
And they caused him to descend to his for- 
mer seat on the floor. R. Joshua b. Karcha 
then said: “Is it right that he (Rabbi) who 
has a father, shall live, and he (R. Elazar) 
who has not, shall die?” They therefore 
caused R. Elazar b. R. Simon also to take 
his former seat on the floor. R. Elazar felt 
discouraged, saying: “They compare me to 
him (Rabbi).” Up to that time whenever 
Rabbi said anything, R. Elazar would sup- 
port him; but from that time on, when 
Rabbi used to say, “I have an objection,” R. 
Elazar b. Simon would say to him, “You 
mean to object to this and this; here is the 
answer to your objection. Now, you are 
surrounding us with a number of objections 
which are of no value.” Rabbi felt discour- 
aged and came to complain before his father, 
who answered: “My son, you should not be 
angry, for he (Elazar) is a lion, the son of 
a lion, and you are a lion, the son of a fox.” 
And to this Rabbi referred when he said 
[elsewhere]: “There were three humble 
men, my father (Fol. 85), the children of 
Bathyra, and Jonathan, the son of Saul. My 
father (Rabban Simon b. Gamaliel), as said 
above; the Beni Bathyra, as it is said* that 
they themselves have made him the chief 
and elevated him to the post of Nassi, which 
they were occupying; and Jonathan b. Saul, 
as he said unto David (I Sam. 23, 17) And 
thou wilt be king over Israel, and I will be 
next unto thee. But perhaps Jonathan b. 
Saul said so because he had seen that the 
whole world was sympathizing with David; 
and also the Beni Bathrya, because they 
could not answer the questions submitted 
to them; but as to Rabban Simon b. Gama- 
liel, he was certainly one of the humblest 
men of the world. Rabbi then said: “I see 
that sufferings are favored.” And he sub- 
mitted himself to suffering for thirteen 
years, six of them with a stone in the blad- 
der, and seven of them with scurvy. The 
steward of Rabbi’s house was wealthier than 
King Sabur. When he used to feed the ani- 
mals of Rabbi, the voices of the animals were 
heard for three miles. He used to do this 
at the time when Rabbi was entering the 


3.) See Vol. II, page 22, 


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his son and also his grandson are scholars, 
the Torah will not depart from his children 
for everlasting; as it is said (Is. 59, 20) 
And My words which I have put in thy 
mouth shall not depart out of thy mouth, 
nor out of the mouth of thy children, nor of 
the mouth of thy children’s children, sad 
the Lord, from henceforth—and unto all 
eternity.” What does the second, “said the 
Lord,’ mean? This means that the Holy 
One, praised be He, said: “I am the surety 
that so it will continue.” What does for 
henceforth and unto all eternity, mean? R. 
Jeremiah said: “From now on the Torah 
returns to its old inn.” 

R. Joseph fasted forty days, and he heard 
a heavenly voice: “It shall not depart out of 
thy mouth.” He fasted another forty days, 
and heard: “It shall not depart out of thy 
mouth and out of thy children’s mouth.” 
He then fasted forty days more, and he 
heard: “Also out of the mouth of thy chil- 
dren’s children.” He then said: “For the 
latter generations I have no more to fast, 
for the Torah usually returns to its old inn.” 

When R. Zera ascended to Palestine, he 
fasted one hundred days in order to forget 
the Babylonian Talmud, so that he should 
not become confused by it. Then he fasted 
another hundred days, that R. Eliezer might 
not die during his life, so that he would not 
have to bear all the troubles of the congre- 
gation. Then he fasted another hundred 
days, that the fire of Gehenna might not 
affect him. Every thirty days he used to 
examine himself by a heated oven, and the 
fire did not affect him. It happened, how- 
ever, one day, that the Rabbis gave their 
attention to this, and he burned his hips, 
on account of which he was named the “Lit- 
tle one with the burned hips.” 

R. Juda said in the name of Rab: (Jer. 
9, 11-12) Who is the wise man that may 
understand this? And who is he to whom the 
mouth of the Lord hath spoken, that he may 
declare it; for what is the land destroyed? 
(Ib. b) The beginning of the verse was ques- 
tioned by the sages, but in vain. The con- 
tinnation of the verse was questioned by 
the prophets, also without any result, until 
the Holy One, praised be He, explained it 
Himself in the succeeding verse. And tke 
Lord said: “Because they forsook my ‘aw, 
which I had set before them.” R. Juda said 
in the name of Rab: “This signifies [that 


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passage (Pr. 11, 30) The fruit of the right- 
eous ts the tree of life, and the wise draweth 
souls to himself. The fruit of the righteous, 
refers to R. Jose b. R. Elazar, the son of R. 
Simon, and the wise, draws souls to him- 
self, refers to R. Simon, his uncle. When he 
(R. Jose) died, they brought him to the cave 
of his father, and found it encircled by a 
snake. The Rabbis said: “Achna, achna 
(snake), open thy mouth, and let the son 
enter to his father.” But it did not listen 
to them. They thought it was because his 
father was a greater man. A Heavenly voice 
went forth and said: “Not because the father 
was greater than the son, but because the 
father had suffered in the cave, and the son 
did not suffer in the cave.”* 

Rabbi once happened to come to the city 

where R. Tarphon used to dwell, and asked: 
“Has the man who used to swear by his 
children® left a son?” And he was told that 
he had left no son, but a grandson of his 
daughter, and that he was so beautiful that 
even prostitutes whose price was two dinars 
would pay four to him. He sent for him, 
and said: “If you will repent, I shall give 
you my daughter.” And he did so. Accord- 
ing to some, he married Rabbi’s daughter, 
but divorced her afterwards; and according 
to others, he did not marry her at all, so that 
people should not say that he repented only 
for the sake of this woman. But what was 
the reason that Rabbi troubled himself so 
much in such cases? R. Juda said in the 
name of Rab, according to others, R. Chiya 
b. Abba said in the name of R. Jochanan, 
and according to still others, R. Samuel b. 
Nachmeni said in the name of R. Jonathan: 
“He who teaches the Torah to the son of his 
neighbor will be rewarded with a seat in 
the heavenly college; as it is said (Jer. 15, 
19) Behold, thus said the Lord. 
Thou shalt stand before me, and if thou 
bring forth the precious from the vile, thou 
shalt be as my mouth. And he who teaches 
the Torah to the son of an Am Ha‘aretz, 
even if the Holy One, praised be He, or- 
dained an evil decree against the world, He 
will abolish it [for the sake of this meri- 
torious act]; as it is said (Ib.) And if thou 
bring forth the precious from the vile.” 

R. Parnach said in the name of R. Joch- 
anan: “He who is a scholar himself, and also 


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4.) See Vol. 1, pages 136-139, for the full story of the cave. 


S:) 1: Tarphon Was accustomed to swear: “ 


ay I bury my children if it is not so—and so.’ 


85 apy? 


used to go to a city, taking five little boys, 
instructing each of them in one of the above 
books until each knew the contents by heart. 
I also took six other boys, and instructed 
each of them in a different section of the 
Mishnah, saying to the boys: ‘Until I re- 
turn, each of you shall teach the others the 
book which is known to each of you and not 
to the other ;? and so I have caused the Torah 
not to be forgotten in Israel.” And this is 
why Rabbi exclaimed: “O how great are the 
acts of Chiya!” R. Ishmael b. R. Jose said 
to him: “Are they even greater than yours, 
master?” And he answered: “Yea!” “Are 
they even greater than father’s?” And he 
said: “Nay, such a thing cannot happen in 
Israel.” 


R. Zera said: “Last night R. Jose b. 
Chanina appeared to me in a dream, and I 
questioned him: ‘Where are you placed in 
the Heavenly College?’ And he answered: 
‘By the side of R. Jochanan.’? ‘And where 
is R. Jochanan placed? ‘By the side of R. 
Janai.” ‘And where is R. Janai placed? ‘By 
the side of R. Chanina.? ‘And R. Chanina?’ 
‘By the side of R. Chiya.’? I then said: “Ts 
not R. Jochanan worthy of being placed by 
the side of R. Chiya?” And. he answered: 
“Into a place which is illumined and from 
which rays come forth, who will dare to 
bring the son of Naphcha?’?” R. Chabiba 
said: “I was told by R. Chabiba b. Surmacht, 
who saw one of the Rabbis to whom Elijah 
frequently appeared, that in the morning 
his eyes were beautiful and in the evening 
they were red, as if burnt by fire. And to 
the question, ‘Why is this so?’ he told me: 
‘I have asked Elijah to show me the Rabbis 
while they were ascending to the Heavenly 
College.’ And he rejoined: ‘At all of them 
you may look, but at the carriage in which 
R. Chiya rises you must not look” ‘And 
what is the sign by which it may be recog- 
nized?’ I asked. ‘All the Rabbis are accom- 
panied by angels when ascending and de- 
scending, except the carriage of R. Chiya, 
which ascends and descends by itself. I, how- 
ever, could not refrain, and gazed upon if. 
Then two rays blinded my eyes. On the 
morrow I went to the cave of R. Chiya, fell 
upon it, and prayed, saying, ‘I am studying 
your Baraitha, O Master Y9 and I was 
cured.’ ” 


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9.) R. Chiya composed the Baraitha, just as Rabbi did the Mishnah. 


84 Sy, 25 at) 


even when they did study the Torah], they 
did not pronounce the prescribed benedic- 
tion for it.’* R. Nachman said: What is 
the meaning of the following passage (Pr. 
14, 33) In the heart of the man of under- 
standing resteth wisdom, but in the bosom 
of the fools it is made known; i.e, In the 
heart of the man of understand resteth wis- 
dom, refers to a scholar, the son of a scholar ; 
but [the little which is] in the bosom of 
fools is made known, refers to a scholar the 
son of a commoner.” Ulla said: “This is 
what people say: ‘A single coin in a bottle 
eries kish-kish,” (clangs).* R. Jeremiah said 
to R. Zera: “What is the meaning of the 
passage (Job. 3, 19) The small with the 
great is there, and the servant free from 
his master. Do we not know then that 
the great and small are there? It must 
therefore be interpreted thus: He who makes 
himself little for the purpose of studying 
the Torah in this world, will become great 
in the future world; and also he who hires 
himself for a slave to the Torah in this 
world, will become a free man in the future 
world.” 

Resh Lakish used to mark the caves of 
the Rabbis.§ When he was about to do so 
with the cave of R. Chiya, it was concealed 
before him, and he became despondent and 
said: “Sovereign of the Universe! Did I 
not argue on the Torah just as he did?” A 
Heavenly voice came forth and said: “Yea, 
thou didst argue in the Torah as he did, 
but thou didst not spread the teachings of 
the Torah as he did.” 

When R. Chanina and R. Chiya were 
quarreling with each other, R. Chanina 
would say to R. Chiya: “Are you quarrelling 
with me, who am able to renew the Torah, 
by means of my discussion, should it be for- 
gotten?” Whereupon R. Chiya would an- 
swer R. Chanina: “Are you quarrelling 
with me, who have caused that the Torah 
should not be forgotten in Israel? I did 
thus: I have sown flax, prepared nets from 
it, caught deer, made of their skins parch- 
ment, and with their meat I fed orphans. 
I wrote on the parchment the five books of 
the Pentateuch, each on a separate roll, and 


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6.) The benediction before one begins to study the Torah is: Blessed art Thou, O Lord, our God, King of the 
Universe, Who hast sanctified us by Thy commandments, and commanded us to occupy ourselves with the words of 
the Torah. Through this Benediction the scholar accepts the truth that the Torah is a product of God, hence its re- 
spect and obedience. But, if the Benediction is withheld, it proves that the scholar considers the Torah on a par 
with all other science; then it loses its reverential importance, which is just as important as the Torah itself. 

7.) An ignorant man boasts of what little knowledge he has. 

8.) Priests are prohibited from stepping on graves that they might not become unclean. 


87 spy? 


enter the sanctuary of God and understand 
(Abina) what this future will be.” 

R. Cahana said: “1 was told by C. Chama, 
the son of Chassa’s daughter, that Rabba b. 
Nachmeni’s death was due to religious per- 
secution.” The Government was informed 
that there was a man among the Jews who 
prevented thirteen thousand Jews from pay- 
ing head-tax one month during the summer 
and one month during the winter. The 
government sent an officer to arrest him, but 
could not find him at home. Rabba mean- 
time ran away from Pumbaditha to the 
city of Akura, thence to Agina, Sh’chin, 
Triph, and Hina Damim, and from Hina 
Damim back to Pumbaditha. It happened 
that the officer [who went in search for 
Rabba] stopped at the same inn in which 
Rabba was concealed. ‘The inn-keeper set 
a table for the officer. After he had drunk 
two goblets of wine the table was taken 
away, and it happened that the face of the 
officer was turned about. The host came to 
Rabba, and appealed to him: “What shall 
we do [to cure him]? for he is a represen- 
tative of the King [and we might be held 
responsible] ?” Rabba ordered that a table 
be set again with one goblet of wine, and 
then the table taken away and he would 
be cured. They did so, and the officer was 
cured. Then the officer said: “I am certain 
that the man I want is here.” He searched 
for him and found him, saying: “I will go 
from here and report that I could not find 
you. Should they put me to death, I will 
not disclose it; but should they torture me, 
I will tell the truth.” He then took Rabba, 
locked him up in a chamber, and took the 
key with him. Rabba prayed [to God], and 
the wall fell [miraculously]; he ran away 
and went to Agma, sat down on a trunk of 
a tree, and began studying. In the mean- 
time there was a dispute in the Heavenly 
College about a case of Levitical purity, in 
which some decreed that it was impure and 
others than it was pure, and it was decided 
that Rabba b. Nachmeni should decide the 
case, for he used to say: “I am the only 
master in the treatise of Nega’im, and I 
am master in the treatise of Oholoth.”? 
They sent the angel of death for him, but 
he could not touch him, as he did not cease 
studying for one moment. In the meantime 


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11.) Treats of the laws relating to leprosy of men, garments and dwelling, according to Lev. 13-14. 
12.) Treats of tents and houses conveying the ritual uncleanliness of the dead body, according to Num. 19, 15. 


86 SPIT RAS » 


Elijah used to appear frequently in the 
college of Rabbi. On one of the days dur- 
ing new-moon, a bright day, Elijah did not 
appear; and when he was questioned there- 
after for the reason of his absence he said: 
“Tt takes time until I awake Abraham, wash 
his hands, wait until he prays, and bring 
him to sleep again, The same I do with 
Tsaac, and the same with Jacob.” Rabbi then 
questioned him: “Why do you not awaken 
all of them at the same time?” “This I am 
not allowed, as it is to be feared that if they 
should all pray together, they would bring 
the Messiah before his time.” And Rabbi 
asked him: “Is their equal to be found in 
this world?” And he said: “Yea! there are 
R. Chiya and his sons.” Rabbi then ordered 
a fast-day, and placed R. Chiya and his sons 
on the altar. When they came to the sec- 
tion [of the Highteen Benedictions], He 
who causes the wind to blow, a wind came; 
and when they came to the words, He who 
causes rain, rain came. When, thereafter, 
they were about to say the third section of 
resurrection, the world began to tremble, 
and in heaven it was questioned: “Who has 
revealed this secret to the world?” “Hlijah 
did it!” Hlijah was brought and was pun- 
ished with sixty fiery lashes. He then ap- 
peared [at the place where R. Chiya was 
praying], as an angry bear, and scattered 
them. 

Samuel of Yarchina was the physician of 
Rabbi. When Rabbi had sore eyes, he said 
to him: “I hsall inject some medicine into 
them.” Rabbi said: “I cannot endure it.” 
“T will smear some salve over it.” But 
Rabbi answered him: “TI cannot endure it.” 
He then poured some medicine into a tube, 
placed it under his head while he was in bed, 
and he was cured. Rabbi essayed to invest 
Samuel with the title of Rabbi, but never 
had the opportunity, and Samuel said to 
him: “Let the master not be so sorry, for 
I have seen the book which was submitted 
to Adam the first, and in there it is written: 
Samuel of Yarchina (Fol. 86) will be named 
a sage, but not a Rabbi, and Rabbi will be 
cured through him. It is also written 
there: Rabbi and R. Nathan are the last of 
the Tannaic period (the Mishnah) ; R. Ashi 
and Rabina, the last of the Amorite period.” 
The sign for this is (Ps. 73, 17) Until I 





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10.) The period of the Amoraim, the composers of the Talmud, extended to about six generations and they flear- ; 
ished between 219 and 500 of the common era. See Jewish Encyclopedia. 


89 ay ip) i) 


standing that they should be fed; and when 
he came to his father, the latter said to 
him: “My son, even if you should provide 
them with meals like the banquets of King 
Solomon in his time, you are not sure that 
you have done your duty, as they are the 
children of Abraham, Isaac and Jacob.” 

(Fol. 83b) Shall we assume that the 
meals of Abraham were better than those of 
Solomon? Behold, it is written (I Kings 
5, 21-13) And Solomon’s provision for one 
day was thirty measures of fine flour and 
three-score measures of meal; ten fat oxen, 
and twenty oxen out of the pastures, and a 
hundred sheep, besides harts, and gazelles, 
and roebucks, and fatled fowl. And Gurion 
b. Astyou, in the name of Rab, said that the 
fine flour and meal were only for skimming 
the foam, the dough which the cooks used 
to place over the pots; and R. Isaac said 
that each wife of the thousand, which Solo- 
mon had, used to prepare such a meal, think- 
ing that he might come to partake of his 
meal with her. And concerning Abraham it 
is written (Gen. 18, 77) And Abraham ran 
unto the herd, and fetched a calf tender and 
good.’ Whereupon R. Juda said in the name 
of Rab: “A calf is one; tender, two; and 
good three.” There Abraham took three 
oxen for only three men, [an ox for each 
man], but concerning Solomon all that is 
mentioned were for the many people of 
Israel and Juda, as it is said (I Kings 4, 
20) Juda and Israel were numerous as the 
sand which is by the sea. What is meant by 
fatted fowl? Said Rab: “Stuffed fowl.” 
And Samuel said: “They were fat without 
stuffing.” R. Jochanan said: “An ox fed 
without doing any labor, and a hen that was 
not occupied with hatching.” R. Jochanan 
said: “The best of cattle is an ox, and the 
best of fowls is a hen.” Ameimar said: 
“This refers to a black hen which feeds her- 
self in the vineyard with the seeds of grapes 
and which cannot step over a seed (because 
of its excess fat).” 

(Gen. 18, 7) And Abraham ran unto the 
herd, etc. R. Juda said in the name of 
Rab: “A calf is one; tender, two; and good 
is three.” Why not say one, as people say 
tender and good? Then it should be writ- 
ten a good, tender calf. Why and good? 
To signify that it was another one. But 
then there are only two? As the words “and 
good” signify another one, so does also the 


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a wind blew and rustled the trees of the for- 
est, whereupon Rabba thought that the offi- 
cers were after him and said: “Let me rather 
die than to be over-taken by the Govern- 
ment.” When he was dying, [he was ques- 
tioned about the dispute in the Heayenly 
College, and] he uttered the words, Tahor, 
Tahor (pure). Then a Heavenly voice went 
forth, saying: “Well is it with thee Rabba 
b. Nachmeni, that thy body is pure, and that 
thy soul left thy body while thou wast say- 
ing pure.” A tablet fell in the city of Pum- 
baditha, [upon which it was announced 
that] Rabba b. Nachmeni was taken to the 
Heavenly College. Then Abaye and all the 
Rabbis of the college went to occupy them- 
selves with his funeral; but they did not 
know where to find his body, and they went 
to Agma, and they saw a swarm of birds 
which made a shade under them, and they 
remained so, without moving. And the 
Rabbis understood that this was the place 
where the dead one was to be found. They 
lamented for him three days and three 
nights. Another tablet fell with the in- 
scription: “He who will separate himself 
[from here] will be put under the ban.” And 
they lamented for him seven days more. 
Then another tablet fell with the inscrip- 
tion: “Go to your houses in peace.” On the 
day when Rabba died, a storm arose and 
threw a certain merchant who was riding 2 
camel on one side of the River Papa upon 
the other side of the river. Being astonished, 
he asked, “What is it?” He was answered: 
“Rabba b. Nachmeni is dead.” He then arose 
and said: “Sovereign of the Universe! The 
whole world is Thine, and Rabba b. Nach- 
meni is also Thine. Thou dost love Rabba, 
and Rabba loveth Thee—why, then, 
shouldst Thou destroy the world?” Subse- 
quently the storm abated. 

R. Simon b. Chalafta was a fat man. 
On one hot day he ascended to the top of a 
mountain to cool himself. He asked of his 
daughter to fan him, promising her there- 
for a talent’s worth of nard. In the mean- 
time a wind began to blow, and he said to 
his daughter: “How many talent’s worth 
of nard is to be given to the creator of this 
wind ?” 

(Fol. 83) MISHNAH. The following in- 
cident happened with R. Jochanan b. 
Mathia, who said to his son: “Go and hire 
laborers for us.” He did so, with the under- 


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pect us to be Arabs who bow themselves to 
the dust of their feet? Thou hast already 
a son, Ishmael, who is doing so.’” 

And the Lord appeared unto him in the 
grove of Mamre. . in the heat of the 
day (Gen. 18, 11). What does in the heat 
of the day, mean? R. Chama b. Chanina 
said: “This day was the third after 
Abraham’s circumcision, and the Holy One, 
praised be He! came to inquire after 
Abraham’s [health]; and to _ prevent 
Abraham from troubling himself with 
guests, the Lord caused the day to be in- 


tensely hot, so that no one should go out.. 


Abraham, however, sent out his servant, 
Eliezer, to search for guests; and he went 
out but found none. Abraham said: ‘I do 
not trust you.’ That is what people say: 
‘There is no trust in slaves.” He then went 
out himself, when he met the Holy One, 
praised be He, standing by the door. Thus 
it is written, Pass not away, I pray thee, 
from Thy servant (Ib). For when He saw 
that, he tied up [his wound] and untied it, 
He said: ‘It is not the proper custom to stop 
here’ and was about to leave Abraham. 
For that reason it is written, And he lifted 
up his eyes and looked, ete.—i.e., in the be- 
ginning they stopped, but when they ob- 
served his suffering they said, ‘It is not cus- 
tomary to stop here.’ Then, he ran to meet 
them.” Who were these three men? Michael, 
Gabriel and Raphael. Michael came to give 
the message to Sarah, Raphael to cure Abra- 
ham, and Gabriel to destroy Sodom. But is 
it not written (Ib. 19, 1) And two angels 
came to Sodom? Michael accompanied 
Gabriel, in order to rescue Lot, and there 
is also evidence from the passage (Ib.) And 
he overthrew, etc. And it is not written 
“they have overthrown.” What is the reason 
that concerning Abraham it is written: So 
do as thou hast spoken. And concerning 
Lot it is written (Fol. 8%) And he pressed 
upon them? (Ib. 19, 3) R. Elazar said: “In- 
fer from this that one may decline an offer 
from a person inferior to himself, but not 
from a superior one.” 

It is written: And I will fetch a morsel 
of bread; and after that it reads: And 
Abraham ran unto the herd. “Infer from 
this,” said R. Elazar, “that the righteous 
promise little and do much, but the wicked 
promise much and do nothing.” And whence 
do you derive the latter statement? From 


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word “tender.” Rabba b. Ulla (according 
to others R. Hoshia, and according to still 
others R. Nathan b. Hoshia) raised the fol- 
lowing objection: “Is it not written (Ib., 
ib., ib) And gave him to a young man, and 
he hastened to dress him {in the singular) ?” 
This means that each of them he gave to a 
separate man for dressing. And he took 
cream and milk, and the calf which he had 
dressed (Ib.); 1.e., each thing which was 
ready first, he placed before them. But why 
were three necessary, was not one sufficient ? 
R. Chanan b. Raba said: “He wanted a 
whole tongue with mustard to give to every 
one of them.” 

R. Tanchum b. R. Chanilai said: “A man 
should never conduct himself differently 
from the custom of that place where he 
abides, for Moses, when he ascended to 
heaven, did not eat; and the angels of 
heaven, when they descended to earth, ate 
and drank.” Ate and drank! How can you 
think so? Say: They appeared as if they 
were eating and drinking. R. Juda said in 
the name of Rab: “All that Abraham did for 
the angels by himself, the Holy One, praised 
be He! did for his children by Himself, and 
what Abraham did through a messenger, 
the Holy One, praised be He! did the same 
for his children through a messenger; i.e., 
and Abraham ran unto the herd, hence 
(Num. 11, 31) and a wind went forth from 
the Lord. He took cream and milk, hence 
(Ex. 16, 4) I will let rain for you bread 
from heaven. And he stood by them, hence 
(Ex. 17, 6) I will stand before thee. And 
Abraham went with them, hence (Ex. 13, 
21) And the Lord went before them. Let a 
little water be fetched, hence (Ex. 17, 6) 
and thou shalt smite the rock, and there 
shall come out water from it, and the people 
shall drink. And Rab differs from R. Chama 
b. Chanina; for R. Chama b. Chanina said 
(according to some it was taught in the 
school of R. Ishmael) : “In reward for three 
things [which Abraham had done] his chil- 
dren merited three things: as reward for the 
cream and milk they merited the mannah; 
as reward for that he stood by them under 
the tree, his children merited the pillar of 
cloud; and as reward for let a little water, 
etc., they merited the well of Miriam. Let 
a little water, I pray you, be brought, and 
wash you feet. R. Janai b. Ishmael said: 
“The angels said to Abraham: ‘Do you sus- 


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to Sarah, that her breasts opened like two 
springs, and she nursed all the children 
there. But it was still murmured and said: 
‘As Sarah was ninety years old, it is pos- 
sible that she had borne a child; but Abra- 
ham, who is over a hundred years, how is it 
possible that he should be able to beget chil- 
dren?’ Then the face of Isaac at once 
changed, and resembled the face of 
Abraham, so that everyone proclaimed: 
‘Abraham begot Isaac.’ ” 

Until the time of Abraham there was no 
mark of old age, and anyone who wanted to 
talk to Abraham spoke to Isaac, or vice 
versa, [since their appearance was the same]. 
Then Abraham prayed, and the mark of 
old age was visible, as it is said (Ib. 47) 
And Abraham was old. Until the time of 
Jacob there was no sickness [death occurred 
suddenly]. Then Jacob prayed that sickness 
should come before death; as it is said (Ib. 
48, 1) Behold, thy father is sick. Until the 
time of the prophet Elisha there was no one 
who was cured of sickness. But Elisha 
prayed and was cured; as it is said (II 
Kings 13) Elisha was sick of the sickness 
where he had to die, which signifies that 
previously he was sick and was cured. Our 
Rabbis were taught: “Three times was 
Elisha sick; first at the time he discharged 
Gechazi from his service,’ secondly when 
he set the bears on the children,!* and the 
third time when he died.” 


CHAPTER NINE. 


(Fol. 107) R. Juda said unto Rabin b. R. 
Nachman: “My brother, see that you do not 
buy an estate close to the city, for R. Abahu 
in the name of R. Huna, quoting Rab, said: 
‘A man must not stand and observe his 
neighbor’s field when the fruit is nearly ripe, 
because of an evil eye.” Is that so? Did 
not R. Abba meet the disciples of Rab, and 
ask them, “What has Rab to say to the fol- 
lowing verses: (Deut. 28, 3-5) Blessed 
shalt thou be in the city, blessed shalt thou 
be in the field. Blessed shalt thou be at thy 
coming in, and blessed shalt thou be at thy 
going out.” And they answered: “Thus said 
Rab: ‘Blessed shalt thou be in the city, means 
your house shall be near the Synagogue. 
Blessed shalt thou be in the field, means that 


13.) IL Kings 5, 26-27. 
14.) II Kings 2, 24. 


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Ephron (Ib. 23, 15) A land . . . four 
hundred shekels of silver current with the 
merchant. Hence they did not take any 
other money but such as was current with 
merchants. 

(Gen. 18) And they said unto him, “Where 
is Sarah?” ete. R. Juda said in the name 
of Rab (according to others in the name 
of R. Isaac): “The angels knew very well 
that Sarah was in her tent. Why did they 
ask for her? In order to increase her grace 
in the eyes of her husband.” R. Jose b. 
Chanina said: “For the purpose of sending 
her a cup of benediction.” It was taught 
in the name of R. Jose: Why are the letters 
Aleph, Yud, Vav of the word (Hlav) (unto 
him) dotted in the Holy Scrolls? The 
Torah teaches us a lesson in manners: that 
when one comes as a guest he should make 
inquiries of the host about the health of his 
wife. But did not Samuel say: “It is not 
proper to inquire about a woman?” Through 
her husband it is permitted. 

(Gen. 18, 12) After I am wazed old, ete. 
R. Chisda said: “After her body was wrin- 
kled, and the folds increased, the body was 
again smooth, the wrinkles of age were 
straightened out, and beauty returned once 
more.” It is written (Ib) My lord being 
old. And further it is written: I am old. 
Hence, the Holy One, praised be He! did not 
refer to Abraham, when he said this. Re- 
garding this the disciples of R. Ishmael said: 
“So great is peace, that even the Holy One, 
praised be He! changed her words for the 
purpose of peace, as it is said: She said my 
lord is old. And it is further written: And 
the Lord said unto Abraham. . ._ since 
IT am old.’ Who would have said unto 
Abraham. that Sarah should suckle her chil- 
dren? (Ib.) How many children did Sarah 
suckle? R. Levi said: “That day on which 
Abraham weaned Isaac, he made a great 
banquet; and his neighbors of all nations 
murmured, saying: ‘Behold, an old man and 
an old woman took a child from the market, 
proclaiming him for their own son. And 
this is not enough for them, but they are 
giving banquets, to convince the people that 
it is as they say.’ What did our father 
Abraham do? He proceeded to invite all 
the great men of his generation, and Sarah 
our mother, invited their wives, and every- 
one of them brought her child along, but 
without their nurses, and a miracle occured 


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called Machla? Because it makes the whole 
body of man sick. According to others it is 
called Jachla, because there are eighty- 
three kinds of sicknesses of which the cause 
is only the gall,? and all these sicknesses 
can be avoided by consuming bread with 
salt and a pitcher of water early in the 
morning. 


Our Rabbis were taught: “Thirteen ad- 
vantages can be gained by taking the early 
morning meal—namely, prevention from 
heat, colds, winds, evil spirits, and it also 
brightens the fool; the winning of a law- 
suit; learning, teaching, his words are list- 
ened to, his learning is retained, his flesh 
does not give too much heat, and he does 
not lust after a strange woman, and the 
meal also kills the parasites in the intes- 
tines; and according to others it removes 
jealousy and substitutes love.” Raba said 
to Raba b. Mari: “Whence do we know what 
people say, ‘Sixty racers cannot reach the 


man who takes his meal early in the morn- 
. > 993 


ing 

Raba b. R. Huna possessed a forest on 
the shore of a river, and when he was asked 
to cut it down he answered: “Let the for- 
ests which are before and behind miné be 
cut down, and then I will cut down mine.” 
But how could he answer so? Is it not 
written (Zeph. 2, 1) Gather yourselves to- 
gether. And Resh Lakish said: This means 
“Correct thyself first, and then others.” 
The forests before and behind him belonged 
to a governor of the Persians, Parzak (Fol. 
108), and Rabba was aware that he would 
not agree to cut down his, consequently the 
carriers of the boats could not pass anyhow; 
and what would be the use of cutting down 
his own? Rabba b. R. Nachman was sail- 
ing a boat, and had seen a forest on a shore, 
and to the question, Whose is it? he was 
told that it was Rabba b. R. Huna’s. Rabba 
b. R. Nachman applied to him the verse 
(Hzra 9, 2) And the hand of the princes 
and the rulers hath been the first in this 
trespass, and ordered his people to cut it 
down. When Rabba b. R. Huna came and 
found them cutting, remarked: “He who 
has cut this, his own branches shall be cut 
off.” And it was said that during all the 
years of the existence of Rabba b. R. Huna 





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2.) The numerical value of the letters Machla amounts to eighty-three. 


3.) See above p. 54 for the full paragraph. 


94 sas aS She ie at 5 fae a= TS 


your estate should be nearer to thy city. 
Blessed shalé thou be at thy coming in, 
means you shall find your wife and family 
ready to please you. And blessed shalt thou 
be at thy going out, means that your off- 
spring shall be equal to you.” And R. 
Abahu remarked: “R. Jochanan interpreted 
them differently—namely: Blessel shalt thou 
be in the city, means that the privy shall be 
near your house, but not a Synagogue, for 
R. Jochanan holds that there is a reward 
for each pace. Blessed shalt thou be in the 
field, means that your estate shall be 
grouped in three; one-third in grain, one in 
olives, and the other in wine. Blessed shalt 
thou be in thy coming in and in thy going 
out, means that your departing from this 
world shall be equal to your entering, as 
your entrance was without any sin, so shall 
be your departure.” [Hence we see that it 
is a blessing if the estate is near the city]? 
(Ib. b) This is not difficult to explain. The 
latter means when it is fenced in, but the 
former means when it is not fenced in. 


(Deut. %, 15) And the Lord will take 
away from thee all sickness. Rab said: 
“This refers to an evil eye.” And Rab be- 
lieved this theory, as it happened once that 
he was at the cemetery, and after doing some 
research work he said: “I see that ninety- 
nine of the dead were killed by an evil eye, 
and only one died a natural death.” But 
Samuel said: “All sickness is from the air,”* 
for Samuel believes in the theory that every 
sickness and death is caused by the air. But 
are there not some that were killed by the 
government? If not for the air, a medicine 
could be prepared that would restore those 
also.” R. Rose b. Chanina said: “This re- 
fers to sanitary conditions, for the master 
said that it is healthy if the filth of the 
nose and the filth of the ears are discharged 
in small quantity; but, in large quantity it 
is unhealthy.” Raba, however, said that that 
passage refers to a cold; for Raba said every- 
thing is in the power of Heaven (comes 
through no human fault) except sickness 
from cold, draft and heat, as it is said (Pr. 
22,5) Thorns and snares are on the way 
of a perverse man; He that, etc. R. Eliezer 
said it refers to the gall; and so also have 
we been taught in a Baraitha: The word 
Machla refers to the gall. And why is it 


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1.) See above that he cured Rabbi with a method similar to the most modern science. Here again Samuel holds the 


theory that the air is an important factor in physics. 





CHAPTER ONE. 


(Fol. 3) (Haggai 2,9) The glory of this 
latter house shall be greater than that of the 
former. Rab and Samuel, and according to 
others R. Jochanan and R. Elazar, differ 
in the interpretation of this verse. Accord- 
ing to the former it refers to the building 
itself; and according to the latter, it refers 
to the years of its existence. (Ib. b) In 
reality, however, it was both, for the latter 
was more beautiful and existed longer. 

Herod was a servant of the Hasmoneans, 
and there was a little girl among them upon 
whom he set his eyes. One day he heard 
a voice saying that a-servant who would 
rebel that day, would succeed. Thereupon 
he slew all his superiors except that little 
girl; and when she saw that he intended to 
marry her, she ascended to the roof of the 
house and announced: “If it happens that 
one shall claim that he is descended from the 
Hasmoneans, be it known that he is a slave, 
for all Hasmoneans were slain except myself, 
and I now commit suicide by throwing my- 
self from this roof.” She then jumped down 
and was killed. He took and preserved her 
in honey for seven years; according to some 
authorities he kept her preserved to make 
the people believe that he married a royal 
* daughtr. Herod then said to himself: “Who 
are likely to insist upon the fulfillment of 
the passage (Deut. 17, 15) From the midst 
of thy brethren shalt thou set a king, ete? 
Surely, the Rabbis, [who are the leaders of 
Israel].” He therefore slew all the Rabbis, 
and left only Baba b. Buta, with whom to 
take council [on important matters]. He 
put a garland made of skins of hedge-hogs 
around Baba b. Buta’s head, which pricked 
out his eyes [and he became blind]. One 
day Herod came disguised and sat before 
him, saying: “See, master, what the bad 
slave, Herod, has done. He killed all the 
Rabbis and he killed all the men in author- 
ity.” Whereupon Baba b. Buta answered: 
“What can I do to him?” “Let the master 
curse him,” remarked Herod. Baba b. Buta 
answered him: “It is written (Hee. 10, 20) 


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1.) Last Gate, treats of laws concerning real estate and commerce, also concerning heriditary succession. 


96 NaVatese Ds a ae w 


the children of Rabba b. R. Nachman did 
not live long. 

(Fol. 114) Rabba b. Abahu met Elijah at 
a cemetery of idolators. “Is not the mas- 
ter a priest, a descendant of Aaron?” he 
asked Elijah. “Why then do you stand on 
a cemetery?” It seems that you have never 
studied the Section Taharot (purifica- 
tions),” remarked Elijah, “in which there 
is a Baraitha: R. Simon b. Jochai said: 
Graves of idolaters do not defile, for it is 
said (Ez. 34, 31) And ye, My flock, the flock 
of My pasture, are men, which signifies that 
ye are called men, but not idolators.” Rabba 
replied: ‘I can hardly afford to study the four 
necessary sections [Festivals, Damages, 
Women and Holiness], should I yet under- 
take to study six?” Elijah then asked, 
“Why not?” “Because,” answered he, “I 
cannot make my livelihood.” Elijah then 
took him to Paradise and told him to take 
some of the leaves lying on the floor in the 
garden, and he did so. While going out he 
heard some one saying: “Who else has con- 
sumed his share in the future world as 
Rabba did?” He then shook his garment 
and the leaves fell out. However, his gar- 
ment retained the smell of them, and he sold 
in for twelve thousand dinars; but he donat- 
ed them to his sons-in-law. 

(Fol. 115) Our Rabbis were taught: 
(Deut. 24, 10) Thou shalt not go into his 
house to take his pledge; i.e., in his house 
only you shall not go; you may, however, go 
into the house of the one who guaranteed, 
and so says the passage (Pr. 20, 16) Take 
away his garment because he has been surety 
for a stranger. And it is also said (Ib. 6, 
1-4) My son, if thou hast become surety for 
thy friend, which means, if you were surety, 
then give him that which you have assured, 
and if you have no money, see some friend, 
who will ask him to favor you. 


END OF BABA METZIA. 


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it can be seen that you are neither a king, 
nor a descendant of kings, but Herod, the 
slave who freed himself.” It was said that 
he who had not seen the new Temple of 
Herod had not, in all his life, seen a hand- 
some building. With what material did he 
build it? Raba said: “With ornamented 
marble stones of different colors, the stones 
being not in a straight line, but alternately 
projecting and receding, the gaps being in- 
tended to receive the lime.” He intended 
to cover it with gold, but the Rabbis advised 
him not to do so, because as it was it looked 
like a surging sea. 

But how did Baba b. Buta give Herod 
such advice? Did not R. Juda in the name 
of Rab, or in the name of R. Joshua b. Levi, 
say that Daniel was punished for giving 
good advice to Nebuchadnezzar, as it is writ- 
ten (Dan. 4, 24) Wherefore, O king, let my 
counsel be agreeable unto thee, and break 
off thy sins by alms giving, and thine iniqut- 
ties by showing mercy to the poor; if there 
may be a lengthening of thy prosperity; and 
it is written (Ib., ib. 26) At the end of 
twelve months, etc. If you wish you may 
say that it is different with a slave who him- 
self is bound to observe [certain] command- 
ments and is therefore considered an Israel- 
ite. And if you wish I may say that with 
the Temple it was different, for without the 
king it could not be rebuilt at all. And 
whence do we know that Daniel was pun- 
ished. He was thrown into the lion’s den. 
(Fol. 3b) And again how did Baba b. Buta 
advise Herod to destroy the Temple? Had 
not R. Chisda said that an old synagogue 
must not be destroyed until a new one is 
built? If you wish I may say that in this 
case it is different, because when a king gives 
a command it will surely be built; for Sam- 
uel said that if a king gives orders even to 
remove a mountain his order is always ful- 
filled. And if you wish I may say that 
Baba b. Buta noticed some cracks in the 
Temple and was afraid that it might cave 
in. Therefore, he had the right to order 
its destruction. 

(Fol. %b) There was a pious man to whom 
Elijah spoke frequently, but after he had 
built a gate to his courtyard [preventing the 
poor from entering], Elijah stopped speak- 
ing to him. 

R. Juda the Nasi, taxed the Rabbis with 
the expense of the fortified wall of the city. 


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Even in thy thoughts, thou must not curse 
a king.” Herod said: “But he is not a king 
at all.” And Baba answered: “Even if he 
be only rich, it is written (Ib., ib.) In thy 
bed chambers, do not curse the rich.’ “But 
it is written (Ex. 22, 27) A ruler among thy 
people, thou shalt not curse, which means 
only when he does as the people of Israel do; 
but he, Herod, does the opposite,’ Herod 
argued. “I am afraid of him,” Baba an- 
swered, “lest someone report that to him.” 
Herod continued: “But there is no one who 
ean tell him, as only you and [I are here.” 
And Baba rejoined (Ib.) For a bird of the 
air can carry the sound, ete. Then, rejoined 
Herod: “I am Herod, and I did not know 
that the Rabbis were so careful. Had I been 
aware of this I would not have slain them; 
but now I crave your advice. Whereupon 
Baba said: “You have extinguished the 
light of the world. Go and occupy your- 
self in kindling the light of the world; you 
have extinguished the light of the world, 
the Rabbis, as it is written (Pr. 6, 23) 
For the commandments is a lamp, and the 
Torah is light; go and occupy yourself in 
kindling the light of the world, to build the 
Temple, concerning which it is written (Is. 
2, 2) And unto it (The Temple) shall shine 
all the nations.” According to some author- 
ity Baba said to him: “You blinded the eyes 
of the world, the spiritual leaders, as it is 
written (Num. 15, 24) And if from the eyes 
of the congregation, etc. Go, therefore and 
occupy thyself in building the eye of the 
world, which is now the Temple, as it is 
written (Ezek. 24, 21) I will profane My 
sanctuary. . . the desire of your eyes. “But 
I fear the Roman government,” Herod said. 
Whereupon Baba said: “Send a messenger to 
Rome, whom it shall take a year to reach 
there, and let him remain there a year. Since 
his return will also consume a year, during 
the three years you can take apart this Tem- 
ple and build a new one.” Herod did so, 
and the answer was: “If you have not as 
yet taken apart the old one, let it remain so; 
if you have already taken it apart, do not 
build a new one; and if you have already 
taken apart and also rebuilt, such is the cus- 
tom of bad slaves; they seek advice after the 
thing is already done. If you still wear 
the armor [with which you have killed the 
Hasmoneans] and therefore feel proud, your 
record, however, is in our archives, in which 


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101 SiN) Ss ONS Np 


Juda said: ‘This refers to all kinds of 
taxes.’ ” 

. Rabbi opened his storehouses of grain in 
the years of famine, and announced that ad- 
mission would be given only to those who 
had studied the Torah, Mishna, Gemara, or 
Hagada, but no admission would be given to 
ignorant men. R. Jonathan b. Amram 
squeezed himself through and went in [dis- 
guised] and said: “Rabbi, feed me.” “My 
son, hast thou read the Bible?” Rabbi asked 
him. “No,” came the reply. “Hast thou 
studied the Mishnah?” “No,” came the re- 
sponse again. “Then why should I feed 
thee?” “Feed me,” [R. Jonathan b. Amram] 
appealed to him, “as people feed a dog or a 
raven.” He did so. Aiter the man went 
out, Rabbi felt sorry, saying: “Woe is me! 
that I have given my bread to an ignorant 
man.” R. Simon, his son, said to him: 
“Perhaps, father, this man was your disci- 
ple, Jonathan b. Amram, who never in his 
life desires to derive any benefit from the 
dignity of the Torah.” It was investigated, 
and they finally found that so it was. Rabbi 
then said: “My storehouses shall be open 
to every one, without exception.” Rabbi’s 
previous act, however, was in accordance 
with his theory that evil is inflicted upon the 
world only because of ignorant men [who do 
not desire tc study the Torah]. 

Aiphra Hurmiz, the mother of King 
Sabur, sent a purse with dinars to R. Joseph, 
saying: “This shall be used for the greatest 
charity.” And he deliberated what kind of 
‘charity should be considered the greatest. 
Abaye then said to him: “Since R. Samuel 
said, ‘Orphans must not be taxed even for 
the redeeming of prisoners,’ it is to be in- 
ferred that redeeming of prisoners is con- 
sidered the highest charity.” (Ib. b) Raba 
said to Rabba b. Mari: “Whence do the 
Rabbis infer that redeeming of prisoners is 
‘the greatest charity?” He answered: “From 
the following passage (Jer. 15, 2) Such as 
are destined to death, to death; to the sword, 
to the sword; to famine, to famine; to cap- 
tivity, to captivity, and R. Jochanan said: 
‘All that is mentioned in this verse is the 
harder; as, for instance, to be killed by the 
sword is severer than to die a natural death. 
If you wish I will prove it by common sense 
and if you wish I will prove it by a passage: 
‘By common sense: The one [who is put to 
death by the sword] is disfigured, and the 


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100 Sinlusnia 


Resh Lakish said to him: “The Rabbis did 
not need any guard, for it is written (Ps. 
139, 18) Should I count them, they would 
be more numerous than the sand. Shall we 
assume that this refers to the righteous, 
since concerning all Israel it is written 
(Gen. 22, 17) As the sand which are upon 
the sea-shore. How can it be possible that 
the righteous should be more than the 
sands? We must therefore say that it refers 
to the deeds of the righteous which, if count- 
ed, would be more numerous than the sand. 
Now, if the little sands guard the sea, how 
much more should the acts of the upright, 
which are more than the sands, guard their 
performers?” When Resh Lakish came be- 
fore R. Jochanan, the latter said: “Why not 
say from the following (Songs 8, 10) J am 
a wall, and my breasts like the towers there- 
of; 1.e., am a wall, refers to the Torah. And 
my breast like the towers thereof; (¥ol. 8) 
refers to the scholars.” Resh Lakish, how- 
ever, explains the last passage as Raba did, 
namely: “J am a wall, refers to the congre- 
gation of Israel; And my breasts like the 
towers thereof, refers to the house of prayer 
and the houses of learning.” R. Huna b. 
R. Chisda taxed the Rabbis. R. Nachman b. 
Isaac said to him: “By this act you have 
transgressed the Pentateuch, the Prophets, 
and the Hagiographa. The Pentateuch 
(Deut. 38, 3) Yea, Thou also lovest the 
tribes; all their saints were in Thy hand; 
and they prostrate before Thy feet, received 
Thy words. Thus said Moses before the Holy 
One, praised be He: ‘Sovereign of the Uni- 
verse, even when Thou lovest the heathens, 
the saints of Israel shall be in Thy hand; 
(i.e., they shall be guarded by Thee). The 
prophets (Hos. 8,10) But even though they 
should be given among the nations, now will 
I gather them up; and they shall be humbled 
by reason of the burden of king and princes. 
And Raba said: “This verse was written in 
the Aramaic language, [the expression vitnu 
(given) should be read yishnu (to study) J; 
ie., if all the Israelites who are in exile 
should occupy themselves with the study of 
the Torah, the gathering of them would be 
at hand soon; but if only a few of them 
study, then they should be exempt merely 
from the burdens imposed by kings or 
prinees.” And the Hagiographa (Ezra 7, 
24) No one shall be empowered to impose 
any tax, tribute, or toil, etc. And R. 


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103 a Pye 


dren. Who, for instance, is meant? For in- 
stance, R. Samuel b. Shilath, whom Rab 
found once standing in a garden. He said 
to him: “Have you left your honorable po- 
sition [instructing children with devotion 
and honesty]? He said to Rab: “It is thir- 
teen years since I have last seen [this part 
of my property], and even now my mind is 
with my pupils.” But what [reward is men- 
tioned] of the Rabbis? Rabina said: (Jud. 
5, 31) But they that love Him as the sun 
when he goeth forth in his might. 

(Fol. 9) R. Huna said: “If one comes 
to ask food, it may be investigated whether 
he is in need; but no investigation should be 
made of him who asks for raiment. If you 
wish I will prove it by a passage, and if you 
wish I will prove it by common sense. As 
to common sense, the one [who applies for 
raiment] would be put to disgrace, [if we 
investigate him], but that one [who applies 
for food] is not put to disgrace [by investi- 
gation]. As to the proof of the passage 
(Is. 58, 7) Is it not to distribute (paross) 
thy bread to the hungry. It is written 
parosh, with sh [which means investigate] 
and then give him. And immediately after 
this ft reads: When thou seest the naked, 
ete.; i.e., as soon as you see.” R. Juda, how- 
ever, maintains the contrary: “No investi- 
gation for food, but for raiment. If you 
wish I will prove it by a passage and if you 
wish I will prove it by common sense. As 
to common sense—he who requires food suf- 
fers the pangs of hunger, which is not the 
ease with him who asks raiment; and as to 
the passage, here is written paross, which 
means immediately, as the word is read 
(with ss); and concerning the naked it is 
written, And if thou seest the naked, etc. ; 
ie., he shall show you that he is BOs Wie 
are taught in a Baraitha supporting R. 
Juda’s opinion: If one says “Clothe me,” He 
should be investigated ; but if he says, “Feed 
me,” it must be complied with at once with- 
out any investigation. 

There was a poor man who begged from 
door to door, and R. Papa paid no attention 
to him. R. Samma b. R. Yiba said to him: 
“Tf the master pay no attention to him, then 
no one will mind him, and he may starve 
to death.” But did not the Baraitha say that 
if he begs from door to door the congrega- 
tion has nothing to do with him? This 
means that to him should not be given a big 


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102 Spy? 


one [who dies naturally] is not disfigured. 
And if you wish it can be proved by a pas- 
sage (Ps. 116, 15) Precious in the eyes of 
the Lord is the [natural] death of His 
pious. And that famine is worse than the 
sword, if you wish I will prove it by com- 
mon sense, and if you wish I will prove it 
by a passage; as to common sense, this one 
[who dies of hunger] suffers long pain, and 
that one [who dies by sword] does not suffer 
long pains. As for a passage (Lam. 4) 
That happier are they that are slain by the 
sword than those slain by hunger. Captivity 
however, is harder than all of them, for in it 
all [the before-mentioned sufferings] are in- 
cluded.’ ” 


The masters said sbove: “No administra- 
tive body should consist of less than two.” 
Whenee is this inferred. R. Nachman said: 
“The passage reads (Ex. 28, 5) And they 
shall take the gold.” Only because its ad- 
ministration requires two; but as to the hon- 
esty, one is sufficient; hence this is a sup- 
port to R. Chanina, who said: “It happened 
once that Rabbi appointed two brothers as 
treasurers of the Kuppah.’? But, after all, 
what administration is there in collecting 
charity. It is as R. Nachman said in the 
name of Rabba b. Abahu: “One may take a 
pledge for charity even on Friday,” [hence 
it is administration]. Is that so? Is it not 
written (Jer. 30, 20) I will punish all that 
oppress them; and R. Isaac b. Samuel b. 
Martha said in the name of Rab that it in- 
cludes even the collector of charity. This 
presents no difficulty. One deals with a case 
in which the man is wealthy, and the other 
deals with a case in which the man is poor. 
As Raba pressed R. Nathan b. Ammi and 
took from him four hundred zwz for charity. 


(Dan. 12, 3) And the intelligent shall 
shine brilliantly, like the brilliance, ete. 
This refers to a judge who decides according 
to the equity of truth. And they that bring 
money to righteousness shall be like the 
stars, for ever and ever. This refers to the 
collectors of charity. In a Baraitha, how- 
ever, it is taught And the intelligent shall 
shine brilliantly, like the brilliance. This 
refers to both the judges and the collectors 
of charity. And they that bring money to 
righteousness shall be like the stars, for ever 
and ever, refers to the instructors of chil- 


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2.) A communal fund for dispensing sustenance to the poor om every Friday. 


105 apy? 


to a poor man is rewarded with six bless- 
ings; he, however, who encourages him with 
[comforting words] is rewarded with eleven. 
He who gives a coin is rewarded with six 
blessings, as it is written (Is. 58, 7) Dis- 
tribute thy bread to the hungry (Ib.) And 
then shall break forth as the morning dawn 
thy light and thy healing shall speedily 
spring forth, and before thee shall go thy 
righteousness, the glory of the Lord shall 
be thy reward. Then shalt thou call, and the 
Lord will answer. Thou shalt cry, and He 
will say, Here am I. And he who encour- 
ages the poor [with comforting words] will 
be rewarded: with eleven blessings, as it is 
written (Ib.) . ...and satisfy the af- 
flicted soul, then shall shine forth in the 
darkness thy light. and thow shalt 
be called,’ etc. R. Isaac said further: 
“What is the meaning of the passage (Prov. 
2, 21) He that followeth after righteous 
and kindness findeth life, righteousness and 
honor? Is it because he pursues righteous- 
ness, he will find righteousness? We must 
therefore say it means that whoever pursues 
righteousness and charity, the Holy One, 
praised be He! will open unto him the ways 
of procuring money, in order that he may be 
able to practice charity.” R. Nachman b. 
Isaac said: “The Holy One, praised be He, 
will give him the chance to find men who 
need and are worthy of support, so that he 
may have the [full] reward for it.” By this 
he will be excluded from what Rabba lec- 
tured; for Rabba lectured: “What is the 
meaning of the passage (Jer. 18, 23) In the 
time of Thy anger deal Thow with them? 
Thus prayed Jeremiah before the Holy One, 
praised be He. ‘Sovereign of the Universe, 
even when they overrule their evil inclina- 
tions and are about to practice charity, Thou 
shouldst not give them the chance to sup- 
port worthy men, but unworthy ones, for 
which they will receive no reward’” R. 
Joshua says: “Whoever makes it his busi- 
ness to do charity, will be blessed with sons 
having wisdom, wealth, and who will preach 
Haggadah (morality). Of wisdom, as it is 
written (Ib.) (Fol. 10) Who find life; 
wealth, as it is written, zedaka (which refers 
to wealthy), and Haggadah, for it is written 
here honor. And it is also written (Prov. 
3, 35) The wise shall inherit honor.” 

We are taught in a Baraitha, R. Maier 
says: “If a common questioner discusses, ‘If 


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104 Sana Sas Tp 


donation, but a small donation must be 
given to him. 

R. Assi said: “One must not refuse to 
give at least a third of a shekel yearly for 
charity, as it is said (Neh. 10, 33) And we 
established for us [as one of the] command- 
ments to impose on ourselves [to give] the 
third part of a shekel in every year,’ ete. 
R. Assi said further: “The virtue of charity 
is equal in importance to all the other com- 
mandments together, as it is said (Ib.) And 
we established commandments. It is not 
written in the singular, but in the plural.” 
R. Elazar said: “The collector of charity is 
considered more virtuous than the donor, 
as it is said (Is. 32, 7) And the work of 
chartiy (who causes others to give charity) 
shall be peace; and the effect of charity is 
quietness and security forever.” Raba said 
to the inhabitants of Mahusa, his city: “I 
pray you, see that there be concord among 
you, in order that ye shall have peace from 
the government.” R. Elazar said again: 
“When the Temple was in existence one gave 
his shekel,? and he was atoned. Now, when 
the Temple is destroyed, if people are worthy 
then they will deserve to (Is. 58, 7) Dis- 
tribute thy bread to the hungry; if not, the 
idolators will come and take away their 
goods by force, as it is said (Ib.) And the 
afflicted poor bring thou into thy house.” 
“Nevertheless,” said Mar Ukba, “even this 
is counted as charity in Heaven, for it is 
said (Is. 60 17) And thy compulsory [acts] 
will be considered charity.”* 

R. Elazar said: “He who dispenses charity 
in secret is greater than Moses our teacher; 
for concerning Moses our teacher, it is writ- 
ten (Deut. 9, 10) For I was afraid of the 
anger, and the indignation, but regarding 
him who dispenses charity secretly it is 
written (Prov. 21, 14) A gift im secret 
pacifieth anger.’ He differs, however, with 
R. Isaac; for R. Isaac said: “It (charity) 
pacifies only anger, but not strong wrath ; for it 
is said (Ib.) Anda bribe inthe bosom, strong 
wrath; i.e., although there is a bribe in the 
bosom (secret charity) [nevertheless] wrath 
is strong.” According to others, R. Isaac said : 
“A judge who accepts bribery causes strong 
fury to be brought into the world, as it is said, 
And bribe in the bosom, strong fury,” ete. 
R. Isaac said again: “He who gives a coin 





3.) A coin approximately a half of a dollar. 


mne? 19 938. ADMD AND? 17 


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4.) The passage is here translated in a different way than lesser or the ordinary reader would explain it. 


107 apy? 


be the members of thy own house.” It hap- 
pened so with R. Jochanan b. Zakkai, who had 
seen in a dream that his nephews would lose 
seven hundred dinars® in the current year, 
and he made them distribute this amount 
for charity. However, seventeen dinars re- 
mained with them, and on the eve of Atone- 
ment the government took them away from 
them. Then R. Jochanan said unto them: 
“Fear not; seventeen dinars still remained 
with you and they were taken.” “Whence 
do you know it?” “I have seen it in a 
dream,” came the reply. ‘Then why did 
you not inform us and we would have dis- 
tributed the entire amount to the poor?” 
“Because,” answered he, “I wanted that you 
should give charity for the purity of doing 
the Heavenly will.” 


R. Papa, who was once mounting steps, 
slipped, and nearly fell, and might have been 
killed. He said: “If this had happened, my 
enemies would have accused me of being a 
violator of the Sabbath or an idolater.’””® 
Chiya b. Rab of Diphti then said to him: 
“Perhaps a poor man called upon you and 
you paid no attention to him, for we are 
taught in the following Baraitha: R. Joshua 
b. Karcha said: ‘He who closes his eye to 
charity is considered as if he served idols; 
for it is written here concerning charity 
(Deut. 15, 9) Beware that there be not 
Beliyaal in thy heart; and it is written there 
{concerning idolatry] (Ib. 13, 14) There 
have gone forth children of Beliyaal. Just 
as at its former place Beliyaal refers to 
idolatry, so does it also in the latter place re- 
fer to idolatry.’ ” 


We are taught in a Baraitha that R. Elie- 
zer b. Jose said: “All acts of charity and 
benevolence done by Israel in this world are 
great peacemakers and intercessors between 
Tsrael and their Heavnly Father; as it is 
said (Jer. 26, 5) For thus hath said the 
Lord, Enter not into the house of mourning, 
neither go to lament nor to condole with 
them; for I have taken away My peace from 
this people, saith the Lord, yea, kindness and 
mercy. Kindness means benevolence, and 
mercy means charity (i.e. because those 
two were taken away, therefore has also 
peace been taken away).” We are taught 
in another Baraitha that R. Juda said: 


——_ 


5.) A coi 


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See Kethuboth that such a death is the substitute of Skilah (stoning) as punishment for violating knowingly 


ene Sabbath or worshipping idolatry. 


106 Sealine 


your God likes the poor, why then does He 
not sustain them?’ answer him, ‘for the pur- 
pose of saving us [through the charity] from 
the punishment of Gehenna.’?” The same 
question did Tarnusruphus ask of R. Akiba: 
“Tf your God likes the poor, why then does 
| he not sustain them?” And R. Akiba an- 
swered him: “For the purpose of saving us 
[through the charity] from the punishment 
of Gehenna.” To which Tarnusruphus re- 
joined: “On the contrary, for this you de- 
serve to be punished with Gehenna; and I 
will give you a parable from which you will 
understand why. A frail king who became 
angry at his slave and put him in prison, 
announced his desire that nobody should 
give him either food or drink. In spite of 
this, a person fed him and gave him drink. 
When the king becomes aware of it, would 
the king not be angry at that man? And ye 
Israelites are called servants, as it is written 
(Lev. 25, 55) For unto Me are the children 
of Israel servants.’ R. Akiba answered: “I 
will give you another parable, to which my 
previous answer is to be compared: A frail 
king became angry with his son, put him in 
prison, and commanded that nobody should 
give him either food or drink; in spite of 
this command, a man fed him and gave him 
drink. When the king became aware of it, 
would he not be grateful to this person and 
even send him a present? And we Israelites 
are called children, as it is said (Deut. 14, 
1) Ye are the children of the Lord,” etc. 
Tarnusruphus, however, said: “You are 
named children and also servants; i.e., chil- 
dren, when you are doing the Omnipotent’s 
will, "and servants when you act against the 
Omnipotent’s will. And you will admit, that 
now you are acting against His will [since 
your Temple is destroyed and you are in 
exile]..”. R. Akiba answered: “With regard 
to this, the passage says (Is. 58, 10) Is wt 
not to distribute thy bread to the hungry and 
the afflicted souls with the members of thy 
house. The afflicted souls [you will admit] 
refer to us in our present circumstances, and 
nevertheless, it says there, Js it not to dis- 
tribute thy bread to the hungry?” 

R. Juda b. Shalum lectured: “Just as the 
yearly maintanence for man are determined 
[in Heaven] on each New Year, so are also 
his losses. If he is worthy then he shares, 
Ts it not to distribute thy bread to the hun- 
ary! but if not, then the afflicted souls, will 


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109 2p. 


from death.’ What do the two tzedakas 
mean? One, that it will save him from an 
unnatural death; the other, that it will save 
him from Gehenna.” Which one speaks of 
Gehenna? The one in which the day of 
wrath is mentioned, as it is written (Zeph. 
1,15) A day of wrath is that day, referring 
to Gehenna. And what kind of tzedaka 
saves one from unnatural death? (Ib. b.) 
If he gives, and knows not to whom, and he 
who receives it knows not from whom he 
gets it. Giving and knowing not to whom, 
excludes the act of Mar Ukba.7 “The receiver 
does not know from whom,” excludes the act 
of R. Abba.8 But how then shall one give 
charity? By giving through the charity 
collector. An objection was raised from 
the following Baraitha: What shall one do 
that he should have male children. R. Elazar 
says: “He should distribute his money 
among the poor.” R. Joshua b. Karcha says: 
“He should make his wife joyful.” And R. 
Eliezerb. Jacob said: “He shall not give a coin 
for the treasury of charity unless the treas- 
urer is like unto R. Chanina b. Tradion.” 
[Hence to a charity collector is not the best 
method?] The above Baraitha means also 
when the treasurer was of that kind. R. 
Abahu said: “Moses said before the Holy 
One, praised be He: ‘Sovereign of the Uni- 
verse, how may the horn of Israel be exalt- 
ed? To which he answered: ‘You should 
take charity from every one of Israel who 
is to be counted (Hx. 30, 12).’?” R. Abahu 
said again: “King Solomon b. David was 
questioned: ‘How great is the power of 
charity? And he answered: ‘Go and see 
how David, my father, explained this (Ps. 
112, 9) He distributeth, he giveth to the 
needy: his righteousness endureth forever, 
his horn shall be exalted in honor.’”’ Raba, 
however, said from the following passage 
(Is. 33, 16) He shall dwell on high; rocky 
strongholds shall be his refuge; his bread 
shall be given him; his water shall be sure; 
ie., why shall he dwell on high, ete.? Be- 
cause he is sure that to the poor he has given 
his bread, and to the down-trodden his 
water.” 

R. Abahu said further that Solomon 
was questioned: “Who is supposed to be the 
man who has a share in the world to come?” 
And he answered [with the passage] (Is. 


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.) See Vol. 3 .that he would slot four zuz underneath the door of a certain poor man 


7 
8.) See Ib 


108 s1n5 


“Great is charity which brings the redemp- 
tion nearer, aS it is said (Is. 56, 1) Thus 
hath said the Lord, ‘Keep ye justice and do 
zedaka (charity), for near is My salvation 
to come and My righteousness to be re- 
vealed.” He also used to say: “Ten things 
were created in the world. Rock is hard, 
but iron cuts it; iron is hard, fire fuses and 
softens it; fire is strong, water extinguishes 
it; water is heavy, yet the clouds bear it; 
clouds are strong, the winds scatter them ; 
the wind is strong, the body endures it; a 
body is strong, fear shatters it; fear is 
strong, wine dispels it; wine is strong, sleep 
dispels it; death is stronger than all of 
these ; however, area delivers from 
death, as it is said (Proven lOee)e) 

but (tzedaka) Re: will deliver 
from death.” 

R. Dushthai b. Yannai lectured: “Come 
and see how the custom of the Holy One, 
praised be He! differs from the custom of 
frail man! The custom of frail man is that 
when a human being brings a present to the 
king it is doubtful whether it will be accept- 
ed or not; and if it be accepted, there is 
doubt whether he will see the king or not. 
But the Holy One, praised be He! is not 
so! if a man gives a coin to a poor man, he 
is rewarded to greet the Shechinah; as it is 
said (Ps. 17, 15) As for me, with zedek 
(charity) shall I behold Thy face.” R. Ela- 
zar used to give a coin to a poor man before 
praying, quoting: As for me, with charity 
shall I behold Thy face. What does, I shall 
be satisfied, when I awake, with contemplat- 
ing Thy likeness, mean? R. Nachman b. 
Isaac said: “It means that scholars who 
keep off sleep from their eyes in this world, 
the Holy One, praised be He, will satisfy 
them with the Divine glory in the world 
to come.” R. Jochanan said: “What is the 
meaning of the passage (Prov. 19, 17) He 
that is gracious unto the poor lendeth most 
to the Lord? If this were not written, it 
would be impossible to conceive its concep- 
tion; for it appears as though it were possi- 
ble to apply to Him the passage (Ib. 22, 7) 
And the borrower is servant to the lender.” 

R. Chiya b. Abba, in the name of R. 
Jochanan, said: “It is written (Ib. 11 4) 
Riches profit not in the day of wrath; but 
tzedaka (righteousness) delivereth from 
death; and (Ib. 10, 2) Treasures of wicked- 
ness profit nothing; but tzedaka delivereth 


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Rabban Gamaliel responded and_ said: 
“Tzedaka exalteth a people, refers to Israel ; 
but the disgrace of nations is sin; i.e., all 
the tzedaka and kindness of the nations is 
sin for the nations, because if they do, it is 
solely to boast of it to other nations. And 
whoever boasts of himself falls nto Gehenna, 
as it is said (Prov. 21, 24) The presump- 
tuous and proud, scorner is his name, who 
dealeth in the (ebra) wrath of presumption. 
Ebra (wrath) refers to Gehenna, for it is 
said (Zeph. 1, 15) A day of ebra (wrath) 
is that day.” “For the right interpretation 
of this verse,” remarked Rabban Gamaliel, 
“we are still in need of the Modite; for R. 
Eliezer the Modite, interpreted it thus: 
‘Tzedaka exalteth a people, refers to Israel; 
but the disgrace of nations is sin; i.e., all 
the tzedaka and kindness of the nation is 
only for the purpose of insulting Israel, as 
it is said (Jer. 40, 3) Now the Lord hath 
brought it .......because ye have sinned.” 
etc. R. Nechunia b. Hakana, however, re- 
sponded and said: “Tzedaka and kindness 
exalteth a nation, refers to Israel; to whom 
it is a grace as well, but to the nations it is 
considered a sin-offering.” Rabban Jochanan 
b. Zakkai [the teacher] then rejoined: “It 
seems to me that Nechunia’s interpretation 
is better than yours and mine.” “Than 
min!” Did he also say something in con- 
nection with this? If so, then what is it? 
As we have been taught in a Baraitha: R. 
Jochanan b. Zakkai said: “As a sin-offering 
atones for Israel, so does charity atone for 
all other nations.” 


(Fol. 11) We are taught in a Baraitha: 
It was said about Benjamin the righteous, 
who was a treasurer of charity, that at one 
time, during a famine year, a woman ap- 
peared before him asking him to feed her. 
And he told her: “I swear that there is 
nothing in the treasury of charity.” “But 
Rabbi,” she rejoined, “if you will not feed 
me, you will find a woman with her seven 
children dead.” He then fed her from his 
own pocket. At a later time he became sick 
and was almost dying, when the ministering 
angels pleaded before the Holy One, praised 
be He! saying: ‘Sovereign of the Universe, 
Thou hast declared that he who saves one 
soul of Israel is like unto him who has 
saved a whole world; and Benjamin the 
righteous, who has saved a woman with her 


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118 sins 


24, 23) and before His elders 
shall be golry, [i.e., who is respected in his 
old age for the wisdom which he gathered 
during all his life. As it happened to Joseph 
b. R. Joshua, who was in a state of catalepsy, 
and when he awoke his father asked him: 
“What have you seen in the other world?” 
And he answered: “I have seen a reversed 
world: he who is here highly esteemed is 
there considered of the lowest class, and vice 
versa.” His father rejoined: “Not a reversed 
world, but a rational one, have you seen.” 
He continued questioning: “And how are 
we considered there?” And he answered: 
“The same as in this world. I also heard a 
saying: ‘Happy are they who came here with 
their study in their hands.’ I also heard 
that those who were killed by the govern- 
ment, none of the creatures could approach 
them [because of their high standing].” 
Who is meant by those who were killed by 
the government? Shall we assume that R. 
Akiba and his comrades are meant? Is it 
then only because they were killed? (And 
not because they were the greatest men of 
their generation)? It refers to those who 
were killed in Lydda® 

We are taught in a Baraitha: Rabban 
Jochanan b. Zakkai said to his disciples: 
“My children, what is the meaning of the 
passage (Prov. 14, 34) Tzedaka ezalteth a 
people; but the disgrace of nations is sin?” 
R. Eliezer responded and said: “Tzedakah 
exalteth a people, refers to Israel, as it is 
written (II Sam. 7, 23) And who is like 
Thy people, like Israel, the only nation on 
the earth; but the disgrace of nations is 
sin; i.e., all the tzedakah and kindness of 
the nations, if they indulge in them only 
for the purpose of becoming great or gain- 
ing a good name, is a sin for them, as it is 
said (Hzra 6, 10) That they may offer sacri- 
fices of sweet savours unto the God of 
heaven, and pray for the life of the king 
and of his sons.” R. Joshua responded and 
said: “Tzedaka exalteth a people, refers to 
Israel; but the disgrace of the nation is sin; 
j.e., all the tzedaka and kindness of the na- 
tions is sin, for they do so in order that 
their kingdom shall endure for a long time, 
as it is said (Dan. 4, 24) Therefore, O king, 
let my council be agreeable unto thee, and 
atone for thy sins by perhaps thy 
prosperity may (thereby) endure long.” 


9.) See Volume 2, page 194. 


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tain!® a heart endowed with wisdom. And 
usually, who is dependent upon whom? The 
lesser is dependent upon the greater.” Abaye 
said: “This theory may be supported by the 
fact that one great man declares something 
new, and exactly the same has been said by 
another great man.” Raba said: “Why is 
it so difficult to understand such a thing? 
It may be that both of them are equel in 
wisdom. Therefore, said Raba, it happens 
frequently that a great man declares some- 
thing new, and afterwards it is found (Ib. b) 
that R. Akiba b. Joseph [who is hardly his 
equal] has already declared so.” R. Ashi, 
however, objected and said: “Why is it so 
difficult to understand such a thing? It 
may happen that in this one case he was 
equal in wisdom to him. “But,” said R. 
Ashi, “I can support this from the fact that 
it very often occurs that a sage declares a 
Halacha, and afterwards the same is taught 
from Moses as delivered on Mount Sinai.” 
And yet even then, it may be by chance, 
just as a blind man finds his way down from 
the opening of a roof. 

R. Jochanan said: “Since the Temple was 
destroyed, prophecy is being withheld from 
the prophets and has been given to lunatics 
and small children.” What is meant by 
lunatics? It so happened that Mar. b. R. 
Ashi, who was standing in the market of 
Mechuza, heard a lunatic say that the future 
head of the college in Suria would be he who 
signs his name Tabiumi. He said: “Who 
among the Rabbis signs his name Tabiumi 
if not myself? Hence I shall succeed.” Con- 
sequently he went to Suria. In the mean- 
time the Rabbis of the college intended to 
appoint R. Acha of Diphthi as their head. 
However, when they heard that R. Tabiumi 
had arrived they sent two of the Rabbis 
to him to consult with him, and he detained 
them. They then sent two others, and he 
again detained them, until ten of them 
arrived, when he began to teach and to lec- 
ture, [as were the customs of the head of a 
college]. The reason for his waiting until 
ten arrived is because one must not begin 
to lecture if there are less than ten persons 
present. R. Acha then applied to himself 
the saying of the sages: “He to whom harm 
has been done [by Heaven], good will not 
be done to him in the near future, and vice 


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10.) The text for obtain is Nabt, which is the same text for prophet, hence it is explained: A prophet has the heart 


of the wise. 


112 sina 


seven children, shuold he die in his prime!” 
Immediately the adverse decree was torn. 
It was taught in a Baraitha that twenty- 
two years were added to his life. 

Our Rabbis were taught: It happened 
with the King Monbas, who had distributed 
his treasure and that of his parents, in the 
years of famine, that his brothers and the 
whole household murmured against him, 
saying: “Your ancestors saved [treasures] 
and increased the savings of their ancestors, 
and you distribute thine and that of thy 
ancestors.” And he rejoined: “My ancestors 
stored up treasures here below, and I store 
up treasures in heaven, as it is said (Ps. 85, 
12) Truth will grow up out of the earth 
and righteousness will look down from 
heaven. My ancestors stored away [treas- 
ures] in a place which could be reached by a 
[human] hand, but I have stored away in a 
place that can be reached by no [human] 
hand, as it is said (Ib. 89, 15) Righteousness 
and justice are the prop of Thy throne; 
kindness and truth precede Thy presence. 
My ancestors stored away [treasures] which 
yielded them no interest, and I have stored 
away [treasures] which yield interest, as it 
is said (Is. 3, 10) Say ye to the righteous, 
that he hath done well; for the fruit of their 
doing shall they eat. My ancestors have 
stored away money in their treasury, but I 
have stored away the saved souls in my 
treasury, as it is said (Prov. 11, 30) The 
fruit of the righteous is of the tree of life; 
and the wise draweth souls to himself. My 
ancestors have stored away for their de- 
scendants, but I have saved for myself, as i 
is said (Deut. 34, 13) and unto 
thee shall it be as righteousness before the 
Lord thy God. My ancestors have stored 
away [treasures] for this world, but I have 
stored away [treasures] for the world to 
come, as it is said (Is. 58,8) . . . and 
before thee shall go thy righteousness; the 
glory of the Lord shall be thy reward.” 

(Fol. 12) R. Abdimi of the City Haifa, 
said: “Since the destruction of the Temple, 
prophecy has been withheld from the 
prophets and has been given to the wise.” Is 
it then impossible for a wise man to be also 
a prophet? He means to say, that although 
it has been withheld from prophets, it is not 
being withheld from the wise ones. Amemar 
said: “And a wise man is to be preferred 
to a prophet, as it is said (Ps, 90, 12) Ob- 


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115 Sipaven 


begin with a misfortune. But Ruth con- 
tains also a misfortune? Ruth, although its 
beginning is of misfortune, nevertheless con- 
tains a good end, for R. Jochanan said: 
“Why was she called Ruth? Because David 
who satisfied the Holy One, praised be He! 
with his songs and praises, came forth from 
her. And who wrote all the books? Moses 
wrote his book and the chapter of Bil’am 
(Num. 22) and Job. Joshua wrote his 
book and the last eight verses of the Penta- 
teuch. Samuel wrote his book, Judges, and 
Ruth. David wrote Psalms, with the as- 
sistance of ten elders, viz: Adam the First, 
Malki Zedek, Abraham, Moses, Heiman, 
Jeduthun, Asaph (Fol. 15) and the three 
sons of Korah. Jeremiah wrote his book, 
Kings, and Lamentations. King Hezekiah 
and his followers wrote Isaiah, Proverbs, 
Songs, and Heclesiastes. The men of the 
Great Assembly wrote Ezekiel, the Twelve 
Prophets, Daniel, and the book of Esther. 
Ezra wrote his book and Chronicles—the 
order of all generations down to himself. 
This may be a support to Rab’s theory, for 
R. Juda said in the name of Rab: “Ezra 
had not ascended from Babylon to Palestine 
until he wrote his genealogy.” And who 
finished Ezra’s book? Nehemiah ben 
Chachalyah. 

The master said above: “Joshua wrote 
his book and the last eight verses of the Pen- 
tateuch.” We are taught in a Baraitha in 
accordance with him who said that the last 
eight verses of the Torah were written by 
Joshua; namely (Deut. 36, 5) And Moses, 
the servant of the Lord, died, etc. For how 
is it possible that after Moses had died that 
he should have written that he died? We 
must therefore assume that up to this verse 
Moses wrote, and from this verse on Joshua 
wrote. This is the opinion of R. Joshua, 
and according to others the opinion of R. 
Nechemiah. R. Simon said to him: “Is 
it possible that the Holy Scrolls should not 
have been complete to the last letter, and 
nevertheless it should read (Ib. 31, 26) 
Take this book of the law, etc.? We must, 
therefore, say that up to this verse the Holy 
One, praised be He! dictated, and Moses 
repeated it and wrote it down; but from 
this verse on the Holy One, praised be He, 
dictated and Moses wrote with tears [but 
they were not repeated]; as similar to that 
which it is said further [concerning the 


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versa.” But this fact is not so. He only 
said it because of his own trouble. And 
what is meant by children? As it happened 
with the little daughter of R. Chisda who 
was sitting on the knee of her father, and 
Raba and Rami b. Chama were sitting op- 
posite him. “Whom of them would you like 
to marry?” “Both of them,” she answered. 
And Raba immediately remarked: “T shall 
be the second one.” [And so it was. Raba 
married her after the death of her first hus- 
band, Rami b. Chama]. 

(Fol. 14b) Our Rabbis were taught: The 
order of the prophets is as follows: 
Joshua, Judges, Samuel, Kings, Jeremiah, 
Ezekiel, Isaiah and the twelve Prophets. 
Let us see: Hosea (of the twelve Prophets), 
was indeed before Isaiah, for it is written 
(Hosea 1, 2) The beginning of the word of 
the Lord by Hosea. Is it a fact that the 
words of fhe Lord were first by Hosea? Be- 
hold! There were many prophets from the 
days of Moses until Hosea? And R. Joch- 
anan explained that it meant he was the first 
of the four prophets who prophesied at that 
period; viz.: Hosea, Isaiah, Amos, and 
Micah. If so, then why is he not placed 
before [in the order]? Because his book is 
arranged among Haggai, Zechariah and 
Malachi, who [on account of being[ the last 
of the prophets [were arranged the last]; 
therefore, this book is placed together with 
theirs. But why was the book of Hosea not 
separated, and placed first? Because it is 
small, and if it were placed first it might 
become lost. However, was not Isaiah be- 
fore Jeremiah and Ezekiel? Why is he 
then not placed first? Because Kings ends 
with the destruction of the Temple, and the 
whole book of Jeremiah speaks of the de- 
struction, and that of Ezekiel at the begin- 
ning speaks of the destruction and at the 
end of the consolation, while Isaiah’s entire 
book speaks of consolation. We place [the 
records of] destruction [next] to that of 
destruction, and that of consolation next to 
consolation. 

Our Rabbis were taught the order of 
Hagiographa is as follows: Ruth, Psalms, 
Job, Proverbs, Ecclesiastes, Song of Songs, 
Lamentations, Daniel, Scroll of Esther, 
Ezra and Chronicles. According to the one 
who holds that Job flourished in the time of 
Moses, why then was not the book of Job ar- 
ranged first? Because it is not proper to 


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b. Nachmeni said to him: “According to 
your theory then what is the meaning of 
the passage (Job. 1, 1) There was a man in 
the land of Utz whose name was Job.” But 
even according to your theory is not the fol- 
lowing passage (Sam. 12, 3) But the poor 
man had nothing, ete., a mere parable? The 
‘same may be said concerning Job.” “If it 
were so,” responded R. Samuel b. Nachmeni, 
“why, then, his name and the name of the 
‘country he came from?” R. Jochanan and 
-R. Blazar both said that Job was from 
among the Babylonian exiles; and his col- 
lege was in Tiberias. The following objec- 
tion was raised: “Job’s age was from the 
time when Israel came to Egypt until they 
left it.’ Read, as many years as the Israel- 
ites were in Egypt. (Ib. b)) Another ob- 
jection was raised. “There were seven 
prophets who have prophesied to the na- 
tions, viz: Balaam and his father, Job, Hli- 
phaz the Temanite, Bildad the Shuchite, 
Zophar the Na’amathite, and Elhu ben 
Barahel the Buzite.’ [Hence he was not 
from among the Babylonian exiles]. And 
even according to your theory, was then 
Elihu [just mentioned| not a Jew? Behold, 
it is written of the family of Ram, [which 
refers to Abraham. Surely you will say 
that the Baraitha means their prophecies 
were for the nations? The same can be said 
concerning Job. But have then the Jewish 
prophets not prophesied, for all nations ? 
The Jewish prophets prophesied to Israel 
mainly, and to the nations also, but the 
above-mentioned seven have prophesied ex- 
clusively for other nations. Another objec- 
tion was raised. A pious man was among 
the nations, and Job was his name; and he 
came to this world only for the purpose of 
receiving his reward. The Holy One, 
praised be He! however, brought chastise- 
ments upon him, and he began to blaspheme 5 
the Holy One, praised be He! then doubled 
his reward in this world, so that he should 
have no share in the world to come. Hence 
Job was not a Jew? On this point the Tan- 
naim of the following Baraitha differ. R. 
Elazar said: “Job lived in the time of the 
Judges as it is said (Job. 2712) .- - deal in 
such vanities. Which generation was one en- 
‘tirely of vanities? It was the generation of 
the Judges.” R. Joshua b. Karcha said: 
“Job lived in the time of Ahasuerus; as it 
is said (Job 42, 15) And there were not 


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prophets] (Jer. 36, 18) Then said Baruch 
unto them, with his mouth did he utter 
clearly all these words unto me, and I wrote 
them in the book with ink. In accordance 
with whom, then, will that which R. Joshua 
b. Aba, in the name of R. Gidel, quoting 
Rab, said: “The last eight verses of the 
Pentateuch, when read from the Holy 
Scrolls, must be read by one person without 
any interruption.” Is it not in accordance 
with R. Juda, and contrary to that of R. 
Simon? It may be also in accordance with 
R. Simon; and the reason [for the excep- 
tion of these eight verses] is because, since 
there was already a change at the writing 
by Moses [as said above], the change should 
be complete, [in its reading]. “Joshua wrote 
his book.” But is it not written there And 
Joshua died? Elazar finished it. But is it 
not written there And Hlazar died? It was 
finished by Pinchas. 

“Samuel wrote his book,” but is it not 
written And Samuel died? The book was 
finished by Gad the seer and Nathan the 
Prophet. “David wrote his book with the 
help of the ten elders.” Why did the 
Baraitha not enumerate also Ethan the 
Bzrachite? Rab said: “Ethan the Ezrachite 
is Abraham, for it is written here (Ps. 89, 
1) Ethan the Ezrachite, and it is also writ- 
ten (Is. 41, 2) Who waked up from the 
East (Mimizrach),” etc. It enumerates 
Moses, and also Heiman; did not Rab say 
that Heiman means Moses, for it is written 
here Heiman and it is written (Num. 12, 7) 
In all my house is he (Ne’eman) faithful. 
There were two Heimans. “Moses wrote his 
book, the chapter of Bilam and Job.” This 
verifies the statement of R. Levy b. Lachma, 
who said that Job lived in the time of 
Moses. aba, however, said: “Job lived 
in the time of the spies who were sent by 
Moses to investigate Palestine, for it is writ- 
ten concerning Job (Job 1, 1) Utz, and 
dealing with the spies, Moses also mentions 
a word similar to this (Htz, a tree). But 
how can you say that Utz and Plz are the 
same? Moses thus said to Israel: “There 
is a man whose years are as Numerous as 
that of a tree and who protects his genera- 
tion like a tree protects its branches.” 

One of the Rabbis who was sitting before 
R. Samuel b. Nachmeni said: “Job never 
existed; and is mentioned in the Scripture 
only as a parable”” Whereupon R. Samuel 


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there is none like him and shunned 
evil. What does shunned evil, mean? R. Aba 
b. Samuel said: “Job was liberal with, his 
money; the custom of the world is if a la- 
borer has done some service to the value of 
a P’ruta that the employer [takes him to 
ths storekeeper] buys something for this 
coin, and gives the laborer one-half of what 
is due him. Job, however, gave him the 
whole coin for such services. R. Jochanan 
remarked: “That which was said con- 
cerning Job is more important than that 
which was said concerning Abraham, for re- 
garding Abraham it is written (Gen. 22, 12) 
Now I know that thou fearest God, ete. And 
regarding Job it is written (Job. 1, 1) And 
that man was whole-heearted and upright, 
and one that feared God and shunned evil.” 
Then Satan answered: Is it for naught 
the Job feareth God? . . . The work 
of his hands hast Thou blessed. What does 
the expression The work of his hands hast 
Thou blessed, mean? Samuel b. R. Isaac 
said: “Any one who took a coin from Job 
[for business] has succeeded.” And what 
does, And his cattle are far spread out in the 
land, mean? R. Jose b. Chanina said: “His 
cattle have changed the order of the werld. 
Usually wolves kill goats, but in this case 
the wolves were killed by Job’s goats.” (Ib. 
11-19) But only stretch forth thy hand, ete. 
The oxen were ploughing, and the she asses 
were feeding beside them. How is it that 
the oxen were ploughing and the she asses 
were feeding besides them?! R. Jochanan 
said: “From this it is to be inferred that the 
Holy One, praised be Me! gave Job a fore- 
taste (Fol. 16) of the world to come.” 


(Job 2-5) Satan again answered the 
Lord: And Thou hast incited me against 
him. R. Jochanan said: “If this were not 
written it would be impossible for a human 
being to conceive it. The Scriptures speak 
of the Lord as if He were a human being 
who can be influenced through incitement.” 
We are taught in a Baraitha: Satan comes 
down and incites [to sin]; then ascends and 
brings charges [against the sinner]; then 
takes the order and takes the soul of him 
(Ib. 2, 4-7). Then the accuser answered the 
Lord, only take care of his life. R. Isaac 
said: “Satan suffered more than Job him- 
self. This might be compared unto a man 


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11.) The way the passage reads it appears as if the she asses were feeding of the things which grew through 


oxen's ploughing at the same time. 


118 Reha Nuss np 


found such handsome women as the daugh- 
ters of Job, ete. And in which generation 
were handsome women searched for? ‘This 
was in the generation of Ahasuerus.” But 
perhaps it was in the time in David, of 
which the passage says (I Kings 1, 3) So 
they sought for a fair maiden throughout all 
the territory of Israel. There they searched 
only among the daughters of Israel, but in 
the time of Ahasuerus [it is written] in all 
the land. R. Nathan said: “Job was in the 
time of the Queen of Sheba, as it is said 
(Job 1, 15) When the Sabeans made an in- 
cursion.” The sages, however, say: “Job 
lived in the time of the Chaldeans, as it is 
said (Ib., ib. 17) The Chaldeans posted 
themselves,’ etc. Still others say: “Job 
lived in the time of Jacob and married 
Dinah, the latter’s daughter.” And all the 
sages just mentioned, except the last, hold 
that Job was an Israelite. How can you 
assume that they hold Job was a non-Jew, 
for how is it possible that the Shechina should 
rest on a non-Jew after the death of Moses? 
Behold! the master said: “Moses asked that 
the Shechina might not dwell with non- 
Jews, and his request was granted, as it is 
said (Ex. 33, 6) So shall we be distinguished 
I and Thy people.” 

R. Jochanan said: “What does the passage 
(Ruth 1, 1) And it came to pass in the days 
when the judges judged, mean? It was a 
generation that judged its judges. If the 
judge said to a person: ‘Remoye the mote 
from thy eye,’ he answered: “Take the 
beam out of thine own eyes” If the judge 
said to one: “Thy silver is become dross,’ 
the answer was: (Is. 1, 22) Thy wine is 
drugged with water.” (Job 1, 6-9) Now ié 
happened . . .that the accuser (Satan) 
also came in the midst of them, ete. Thus 
said Satan before the Holy One, praised be 
He! “Sovereign of the Universe! I have 
sped all over the world and found no trusty 
man like thy servant Abraham, to whom 
thou dost say (Gen. 13, 17) Arise, walk 
through the land in the length of it and in 
the breadth of it, for unto thee will I gwe 
it. And notwithstanding this, when he 
searched for a grave to bury his wife Sarah, 
and did not find one until he bought it for 
four hundred silver shekels, he did not mur- 
mour or bear anything against Thee.” Then 
said the Lord to Satan: “Hast thou directed 
thy attention toward My servant Job, for 


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121 He 


and return it to them; and the heart of the 
widow ceased to sing for joy. If there was 
a widow whom no one wished to marry, he 
put his name upon her, saying that she was 
his relative, and then it was easy for her to 
marry.” (Ib. 6, 2) Oh, that my vexation 
could be truly weighed, and calamity, ete. 
Raba said: “Dust [should have been put] 
into Job’s mouth, for he makes himself a 
comrade of Providence.” (Ib. 9, 33) There 
is no one who can decide between us, who 
could lay his hand upon us both. Raba 
said: “Dust [should have been put] into 
Job’s mouth, for has ever a slave rebuked 
his master?” (Ib. 31, 1) A covenant had I 
made with my eyes. How, then, should I fix 
my look on a virgin? Raba said: “He had 
not looked only upon strange women, but 
Abraham had not looked even at his own 
wife; as it is written (Gen. 12, 11) Now I 
know that thou art a woman of handsome 
appearance, from which it is to be inferred 
that before that time he did not know it.” 
(Job 7%, 9) As the cloud vanisheth and pass- 
eth away, so will he that goeth down to the 
other world not come up again. Raba said: 
“From this we see that Job denied resur- 
rection.” 

(Ib. 9, 1%) He that bruiseth me with 
sarah (storm) and multiplieth my wounds 
without a cause. Rabba said: “Job, when 
blaspheming, used the word S’arah (storm- 
anger), and he was also answered with 
S’arah. He blasphemed with S’arah, as it is 
written: He that bruiseth me with S’arah 
(storm). He thus said before the Holy One, 
praised be He! ‘Sovereign of the Universe! 
Perhaps a storm wind passed before Thee 
and changed to Thee the word Iyob (Job) 
to Oyeb (enemy) ; and he was also answered 
with S’arah, as it is written (Ib. 38, 1) And 
the Lord answered Job from the S’arah.” 
“Do not gird up like a mighty man thy 
loins; and I will ask thee, and do thou in- 
form Me. So said He: “I have created 
many hairs on human beings, and for each 
hair I have created a separate pore; for if 
two should be nourished from one pore, it 
would blind the eyes of men; now from one 
pore to another, between these pores I did 
not make a mistake, and from Iyob to Oyeb 
[you say that I have made a mistake]. (Ib., 
ib. 25) What hath divided off water-courses, 
etc. There are many drops that I have cre- 
ated in the clouds, and for each drop there 


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who said to his servant: ‘Break the barrel, 
but save the wine,’” [without a vessel in 
which to save it]. R. Simon b. Lakish said: 
“Satan is himself the evil spirit [who tempts 
one to sin]; and he himself is the Angel of 
Death.” 


R. Levi said: “Satan and Peninnah both 
intended to please Heaven. Satan, who had 
seen the Holy One, praised be He! was fav- 
orable toward Job, said: ‘Shall, Heaven for- 
bid, Abraham’s love [of God] be forgotten, 
And Peninnah, as it is written (I Sam. 1, 6) 
And her rival also provoked her continually, 
in order to make her fret, (so that she should 
pray].” R. Acha lectured the same in the 
city of Papunia and Satan came and kissed 
his feet for this. (Job 2) With all this, did 
not Job sin with his lips. Raba said: “With 
his lips he did not sin, but he sinned in his 
heart.” (Ib. 9, 24) Is a hand given up to 
the wicked? ete. Raba said: “Job attempted 
to turn the dish upside down (to challenge 
Providence).” Whereupon Abaye said to 
him: “Job spoke only with regard to Satan.” 
On this point Tanaim differ. Is the land 
given up to the wicked? R. Elazar says: 
“Job attempted to turn the dish upside 
down.” R. Joshua then said to him: “Job 
spoke only with regard to Satan.” 


(Ib. 10, 7) Still it is within Thy knowl- 
edge that I am not wicked, and there is none 
that can deliver me out of Thy hand. Raba 
said: “Job wanted to exempt the whole 
world from punishment. He said thus: ‘Sov- 
ereign of the Universe! Thou hast created 
an ox with parted hoofs, and an ass with 
closed hoofs. Thou hast created Paradise, 
and Thou hast created Gehenna; Thou hast 
created the righteous (through the good in- 
clination) and Thou hast created the wicked 
(through the evil inclination). Who can 
prevent Thee?? But what did Job’s -col- 
leagues answer him? (Ib. 15, 4) Yea, thou 
truly makest void the fear (of God), and 
diminishest devotion before God; i.e., the 
Holy One, praised be He! has created the 
evil spirit, and He has created the Torah 
as a remedy against it.” 

Raba lectured: (Ib. 29, 13) The blessing 
of him that was ready to perish came upon 
me; and the heart of the widow I caused to 
sing for joy, i.e., The blessing of him was 
ready to perish came upon me. Job used to 
rob a field belonging to orphans, improve it, 


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123 Spy 


garden three trees, each of which bore the 
name of one of the friends; and when they 
withered they knew [that an accident had 
befallen their friend]. Raba said: “This is 
the reason for the saying, ‘Hither to have 
colleagues like Job’s or death.’ ” 

(Gen. 6, 1) And it came to pass when 
men began to multiply—and daughters were 
born unto them. R. Jochanan said: “With 
a daughter comes multiplication into the 
world.” Resh Lakish, however, maintains 
that with a daughter strife’? comes into the 
world. Resh Lakish said to R. Jochanan: 
“According to your opinion, that multipli- 
cation comes with daughters; then why was 
not Job doubled with daughters just as he 
was with sons and with all his property?” 
He answered: “Although they were not 
doubled in number, nevertheless they were in 
beauty, as it is written (Job 42, 13-15) He 
had also fourteen sons and three daughters, 
And he called the name of the first Yemi- 
mah, and the second, Keziah, and the third 
Keren-hapuch; i.e., Yemimah because she 
was bright as the day, Keziah because her 
perfumery odor spread like that of cassia; 
Keren-hapuch, because, said R. Chisda, she 
spread forth a savor like garden comes, as 
it is written (Jer. 4, 30) Thou circle with 
paint thine eyes.” To R. Simon, Rabbi’s 
son, a daughter was born; and he became de- 
jected. His father said to him: “With thy 
daughter came multiplication.” Bar Kapara 
said to him: “Your father offered you a 
vain consolation, for we are taught in a 
Baraitha: The world cannot be without male 
and females. However, happy is he whose 
children are males, and woe to him whose 
children are females. The world cannot be 
without a spice dealer and a tanner; happy 
is he who is a spice dealer and woe to him 
who is a tanner.” 

On this point, however, the Tanaim of 
the following Baraitha differ. (Gen. 24) 
The Lord has blessed Abraham bakol (in all 
things). What does the word bakol mean ? 
R. Maier says: “He was blessed in not hav- 
ing any daughters.” R. Juda says: “On the 
contrary he was blessed in having a daugh- 
ter”? Acherim says: “He had a daughter by 
the name Bakol.” R. Elazar the Modai, 
said: “Abraham, our father, was an astrolo- 
ver; and therefore all the kings from the 
Wost and the East came to his door to ask 





12.) Rtba, means multiplication, M’riba, strife. 


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122 Siealiianitels westeel sod 


is a separate place; for if two drops should 
go into one, they would make the earth too 
soft and it could not produce. Between 
this I did not make a mistake, and from 
Iyob to Oyeb [you say that] I made a mis- 
take! : And a way for the light- 
ning that is followed by thunders. Many 
thunders have I created in the clouds, and 
tor each thunder there is a separate path; 
for if two should go along the same path, 
they would destroy the world. Between 
these paths I did not make a mistake, and 
from Jiob to Oyeb [you say that] I made 
a mistake! (Ib. 39, 1)! Knowest thou the 
time when the wild goats of the rock bring 
forth? Or canst thou work when the hinds 
do calve? The wild goat of the rock is 
cruel towards its offspring, and when the 
time (Ib. b) of bearing comes she ascends 
to the top of the mountain, so that the off- 
spring should fall down and die. And I 
summon an eagle which receives it with its 
wings, and places them before her. This 
must happen at the exact moment, for 
should it occur a second earlier or a second 
later the children would die. Now between 
one and the other I did not make a mistake, 
and from Iyob to Oyeb [you say that] I 
did make a mistake. Or canst thow mark 
when the hinds do calve? The hind has a 
narrow womb, and when the time of bearing 
comes I procure a snake that bites her womb, 
so that she is able to bring forth her off- 
spring. This must happen at the exact 
moment, for if it occurs a second later the 
mother would die. Now from one second to 
the other I do not make a mistake; and from 
Tyob to Oyeb [you say that] I made a mis- 
take?” (Ib. 24, 35) Job hath not spoken 
without knowledge, and his words are with- 
out intelligence. Raba said: “From this it 
may be deduced that a man is not taken to 
account for what he speaks in his distress.” 

(Ib. 2, 11-13) When, now, the three 
friends of Job . and they met to- 
gether, etc. What is meant by they met to- 
gether? R. Juda in the name of Rab said: 
“They all entered at one time the gate of 
the city where Job lived; although a 
Baraitha states that each of them lived 
three hundred parsas apart from the other.” 
Who informed them? According to some, 
each of them had a crown on which was en- 
craved the picture of his three colleagues; 
and according to others, they had in their 


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‘whom it is written iol. The same three 
overruled the evil spirit, as the words 
Bakol, Mikol, Kol are written regarding 
them. Others add also David, concerning 
whom it is written (Ps. 109, 22) And my 
heart is deeply wounded, etc. The first 
Tanna, however, explains the last as a mere 
expression of pain. 

Our Rabbis were taught: “There are six 
persons over whom the Angel of Death did 
not dominate: Abraham, Isaac, Jacob, 
Moses, Aaron, and Miriam. The first three 
because of the words mentioned, and the 
latter because it is written (Num. 33, 38) 
By the order of the Lord, ete. But concern- 
ing Miriam these words are not written? R. 
Elazar said: “Miriam also died the same 
death, because we infer it through the anal- 
ogy by the word Sham Sham, and Scripture 
merely withheld it.’ Our Rabbis were 
taught: There are seven upon whom the 
worms have no domination: Abraham, Isaac 
Jacob, Moses, Aaron, Miriam, Benjamin 
ben Jacob; according to others, also David. 
The former six, because of the reasons stated 
above; and Benjamin, because it is written 
concerning him (Deut. 23, 12) The beloved 
of the Lord [is he], he shall dwell in safety, 
ete. There are four who died without sins 
of their own but [for the sin committed] 
through the instigation of the serpent; viz: 
Benjamin b. Jacob, Amram, father of 
Moses, Jesse, father of David, and Khiliab 
b. David. Concerning all of them we hold 
a tradition, except Jesse, the father of 
David, which is deduced from the verse, as 
it is written (II Sam. 17, 25) Now Amasa 
was the son of a man, whose name was Ithra 
the Israelite, that went in to Abigal, the 
daughter of Nachash, sister of Zerwah, 
Joab’s mother. Was she then the daughter 
of Nachash? Behold she was the daughter 
of Ithra as it is written (I Chr. 2, 16) And 
their sisters were Zeruiah, etc. We there- 
fore say that it means who died through the 
instigation of the serpent. 


CHAPTER TWO. 


(Fol. 21) R. Juda said in the name of 
Rab: “Truly, this man be remembered for 
blessing whose name is Joshua b. Gamla, for, 
were it not for him, Israel would have for- 
gotten the Torah, because in former times 
the child who had a father was instructed 


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124 sans 


his advice.” R. Simon b. Jochai said: “A 
diamond was hanging on Abraham’s neck, 
and when a sick man looked upon it, he was 
eured. And when Abraham passed away, 
the Holy One, praised be He! sealed it in 
the planet of the sun.” Abaye said: “This 
is the reason for the statement: ‘When the 
sun rises the sick become better”” There 
is another explanation [of the word bakol] 
that as long as Abraham was alive Esau did 
not become bad. According to still others: 
“Because Ishmael repented in his days.” 
That Esau did not rebel in his days, as it is 
written (Gen. 25, 29-34) and Hsaw came 
from the field, etc., and it was taught in a 
Baraitha that on that day our ancestor 
Abraham died, and Jacob boiled lentils to 
offer consolation to Isaac. And whence 
do we learn that Ishmael had repented? 
As It happened when Rabipa and R. 
Chama b. Bizna were sitting before Raba 
while Raba was slumbering, Rabina then 
said to R. Chama b. Bizna: “Is it a real fact 
what you said in the name of R. Jochanan, 
that any death which is termed Geviah, re- 
fers only to a death of a righteous?” “Yes,” 
came the reply. “But the same expression is 
also written concerning the generation of 
the flood?” “Our reference is only when 
the word geviah (departed) goes together 
with Asipha (gathered).” But concerning 
Ishmael both expressions are used.” Mean- 
while Raba awoke from his slumber. He 
then said to them: “Children, thus said R. 
Jochanan, ‘Ishmael repented during «his 
father’s life, for it is written (Ib., ib. 9) 
And his sons Isaac and Ishmael, ete. And 
from the fact that Isaac is named first, al- 
though Ishmael was older, it is to be under- 
stood that Ishmael had repented and, know- 
ing that Isaac was better than he, he gave 
him the preference.’” But perhaps the verse 
counts them in accordance with their wisdom. 
Then the Scripture (Ib. 35, 29) And Hsau 
and Jacob, his sons, buried him, should also 
have said, Jacob and Esau, and not accord- 
ing to the age, as it is now. Hence, we infer 
that Ishmael had repented. 

(Fol. 17) Our Rabbis were taught: There 
are three to. whom the Holy One, praised be 
He! gave a taste of the world to come in 
this world; namely, Abraham, Isaac, and 
Jacob: Abraham—concerning whom it is 
written bakol; Isaac—concerning whom it is 
written mikol; and Jacob — concerning 


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127 ae pie 


cause an error impressed upon the mind of 
a child remains there forever, as it is writ- 
ten (I Kings 11, 16) For six months did 
Joab remain there with Israel, until he had 
cut off every male in Hdom. When he came 
before David and was asked (Ib. b) why he 
had done so, he said: ‘Because it is thus 
written (Deut. 25, 19) thou shalt 
blot owt each zachar (male) of Amalek? 
David said to him: ‘But we read zeicher 
(remembrance—meaning both—males and 
females).? And Joab answered: ‘My teacher 
taught me to pronounce zachar.’ He then 
sent for his teacher, and questioned him how 
to pronounce this word, and he answered 
thou shalt blot out zachar (male) of Amalek. 
So he took out his sword, and wanted to kill 
him. ‘Why? asked the teacher. ‘Because,’ 
answered David, ‘it is written (Jer. 48, 10) 
Cursed be he that doeth the work of the 
Lord negligently.’ And the teacher rejoined : 
‘Let, then this man (myself) remain in this 
curse, and he answered him, quoting the 
end of the verse, ‘And cursed be he that with- 
holdeth his sword from blood.’ Some say 
that he slew him, and others say that he did 
not.” : 
(Fol. 22) R. Dimi of Nahardea brought 
dry figs in a boat. The Exilarch ordered 
Raba: “Go and see whether he is a scholar; 
then you may hold the market for him.” Raba 
said to R. Ada b. Ahaba: “Go and examine 
him.” He questioned him about something 
of the Law, which he could not ‘answer. So 
R. Dimi said to him: “Is the master Raba?” 
R. Ada tapped him upon his‘sandal [to silence 
him] and said to him: “Between Raba and 
me there is a great difference; but, neverthe- 
less, I am your master, while Raba is the 
master of your master.” In consequence of" 
this, the market was not held for him; and 
R. Dimi lost on his dry figs, and came to 
complain before R. Joseph, saying: “See, 
master, what was done to me!” And he an- 
swered: “The One who neglected not to 
take revenge for the wrong inflicted on the 
king of Edom shall not neglect to avenge 
for the wrong inflicted upon you.” [Con- 
cerning Edom] it is written (Amos 2, 1) 
Thus hath said the Lord, for three trans- 
gressions of Moab and for four will I not 
turn away their punishment, because they 
burned the bones of the king of Edom into 
lime. Consequently R. Ada died. Then R. 
Joseph said: “I have caused his punishment. 


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126 i Dp 


by him; but the one that had no father did 
not learn the Torah at all. What passage 
did they interpret [to guide them in their 
decision]? (Deut. 11, 19) And ye shall 
teach (Otham) them to your children, i.e., 
literally (Attem.) ye yourselves. It was then 
ordained that schools with primary teachers 
should be established in Jerusalem. What 
verse did they interpret [to guide them in 
their action]? (Is. 2, 3) .. for out 
of Zion shail go forth the law, and the word 
of the Lord out of Jerusalem. Still then 
the child who had a father was brought to 
Jerusalem and received instructions; but the 
one who had no father was not brought to 
be instructed. It was therefore ordained 
that [schools with] primary teachers should 
be established in the capitals of each prov- 
ince; but the children were brought when 
they were about sixteen or seventeen years 
of age, and when the lads were rebuked by 
their teachers, they rebelled and went away. 
Then came Joshua b. Gamla, who enacted 
that [schools with primary teachers] should 
be established in all provinces and small 
towns, and that the children be sent to school 
at the age of six or seven years.” Rab said 
to [the schoolmaster] R. Samuel b. Shilath: 
“Until six years of age take no pupils; from 
six and upward take [the child] and feed 
him [with knowledge] as you feed an ox.” 
Rab said again to R. Samuel b. Shilath: 
“When you must beat a child, do so with 
a shoe-strap only! if this causes the child 
to be good, then well and good; if not, leave 
him in the company of his comrades, [whose 
steady progress he will see, and this will im- 
prove him].” 

Raba said: “If there is one teacher who 
can perform his duties well enough, but 
there is another who is still better, the 
former must not be discharged lest the teach- 
er may relax [because of the competition].” 
R. Dimi of Nahardea, however, said: “On 
the contrary he will become more diligent, 
for emulation among scholars increases wis- 
dom.” Raba said again: “If there are two 
teachers, one of whom is well versed [in the 
Bible} but who is inexact, while the other 
is exact but is not well versed [in the Bible], 
the one who is well versed although inex- 
act should be appointed, as the errors will 
be corrected by themselves.” R. Dimi of 
Nahardea, however, said: “On the contrary, 
the one who is exact should be appointed be- 


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[announcing the fulfillment of his duty], 
but Thy messengers report the fulfillment 
of duty at the very place to which they were 
sent; as it is said (Job. 38, 35) Canst thou 
send out lightnings that may go, and say 
unto thee, “Here are we.” It does not read 
that they come and say Here are we, but 
that they go and say it in the place to which 
they were sent. Hence the Shechina is all 
over.” And R. Ishmael also maintains the 
same; for at the school of R. Ishmael it was 
taught, whence do we learn that the 
Shechina is all over? It is said (Zech. 2, 
%) And behold, the angel that spoke with me 
went out, and another angel came out to 
meet him. It does not read after him 
(achrav), but against him (likrath) ; infer 
from this that the Shechina is everywhere. 
And R. Shesheth also agrees with his inter- 
pretation, for R. Shesheth [who was blind] 
would say to his servant: “You may place 
me [for prayer] in any direction except due 
East: not because the Shechina is not rest- 
ing there, but becaus the minim have de- 
cided that one must pray only towards due 
East.” R. Abahu, however, maintains that 
the Shechina is resting in the West; for R. 
Abahu said: “Why is the West called 
Uriya? Because the Divine air is there.” 
R. Juda said in the name of Rab: “What 
is the meaning of the passage (Deut. 32, 2 
My doctrine shall drop as the rain? This 
refers to the westerly winds which come 
from the hind part of the world; my speech 
shall distill as the dew; this refers to the 
northerly wind, which causes gold to be- 
come cheap (it brings hunger, and that ren- 
ders gold cheap) and so the verse reads 
(Is. 46, 6) Those that lavish gold out of the 
bag; as heavy rains upon the grass, refers 
to the easterly wind that makes storms in 
the world; and as showers wpon herbs, re- 
fers to the southerly wind, which brings 
beneficient rain and causes the growth of 
grasses.” We are taught in a Baraitha that 
R. Eliezer says: “The world (Ib. b) is like 
a balcony (without a fourth wall) ; and when 
the sun arrives in the evening at the north 
west corner, it is diverted by this wind and 
ascends above the sky.” R. Joshua says: 
“The world is like a tent (which is fenced 
on all sides), and when the sun arrives in 
the evening at the northwest corner, it turns 
around and returns beyond the sky; as it 





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128 NO Sk eS nop 


I have cursed him.” R. Dimi said: “I have 
caused his punishment, for he had caused 
my loss on the dry figs.” Abaye said: “I 
have caused his punishment, for he used to 
say to the Rabbis: “While ye are nibbling 
bones in the college of Abaye, would it not 
be better for you to eat fat meat in the 
college of Raba?” And Raba said: “I have 
caused his punishment, for, when he used 
to go for meat, he used to say to the butcher: 
‘You must give me meat before you give 
it to the servant of Raba, as I am better 
than he?” R. Nachman b. Isaac said: “I 
have punished him,” for R. Nachman b. 
Isaac was the head of the preachers in the 
days before festivals; and every day, before 
preaching, he reviewed his sermon together 
with R. Ada b. Ahaba. On that day, how- 
ever, on which R. Ada b. Ahaba died, R. 
Papa and R. Huna b. R. Joshua detained 
him, because they had been absent from the 
concluding lecture and they therefore asked 
of him that he should explain to them what 
Raba lectured concerning cattle tithe, and 
he repeated for them all what Raba said. 
Meanwhile the time for R. Nachman’s 
preaching arrived, and the Rabbis said to 
R. Nachman: “Why does the master sit? 
It is already dawning, and you have to go 
to preach.” And he answered: “I am sit- 
ting and waiting for the coffin of R. Ada 
b. Ahaba.” And, indeed, R. Ada’s death was 
soon announced. It seems, therefore, that 
R. Nachman was the cause of his punish- 
ment. 

(Fol. 25) R. Joshua b. Levi said: “We 
must be grateful to our forefathers for hav- 
ing informed us of the place where we are 
to pray; as it is said (Nech. 9, 6) And the 
host of the heavens, the sun and all other 
illuminaries which are in the east bow down 
before Thee towards the West.” R. Akiba 
b. Jacob opposed it, saying: “Perhaps they 
go backwards, as a slave does usually before 
his master ; and when they come to the West, 
they bow toward the East?” The objection 
remains. R. Hoshia, however, holds that 
the Shechina is all over, for R. Hoshia 
said: “Whence do we learn that the Shechina 
is all over? It is said (Ib., ib.) Thou indeed 
art the Eternal One alone; i.e., Thy mes- 
eengers are not like the messengers of frail 
man: for the messenger of frail man usually 
returns [when he has accomplished his 
task] to the place from which he was sent 


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131 apy 


light (wisdom)—on the south.” R. Joshua 
b. Levi, however, said: “One shall always 
recite his prayers facing due south, for when 
wisdom increased one becomes, also rich; as 
it is said (Prov. 3, 16) Length of days in 
her right hand: in her left are riches and 
honor.” But did not R. Joshua b. Levi say 
that the Shechina is in the west? He also 
means that one should stand turning side- 
ways, as to face both sides. R. Chanina said 
to R. Ashi: “Ye who are located to the north 
of Palestine must recite your prayers facing 
due south, [in order to face Jerusalem].” 
And whence do we know that Babylon was 
situated to the north of Palestine? (Jer. 
1, 14) Out of the north shall the evil break 
forth,” ete. 


CHAPTER THREE. 


(Fol. 56) R. Acha b. Ivya was sitting be- 
fore R. Assi, and said in the name of R. Assi 
b. Chanina, that a chazwba makes an inter- 
vention, in the estate of a proselyte. What 
is a chazuba? Said R. Juda in the name of 
Rab: “With it (the chazuba) did Joshua 
form the landmarks [among the tribes] of 
Israel.” R. Juda said again in the name 
of Rab: “Joshua counted [in the Book of 
Joshua] only the cities which were placed 
on the boundaries.” R. Juda said again in 
the name of Samuel: “All that the Holy 
One, blessed be He! had shown to Moses 
from the land of Israel was subject to tithes. 
(From the products growing in those places 
tithes must be separated according to the 
Bible).” What does it mean to exclude? 
The land of the Kenites, Kenizites, and 
Kadmonites (Gen. 15, 19). 

(Fol. 5%b.) And shutteth his eyes against 
looking on evil. R. Chiya b. Abba said: 
“This refers to one who does not look upon 
women when they are occupied in washing.” 
How is this to be understood? If there is 
another way to pass, and one passes by that 
way for the purpose of looking at them, then 
he is really wicked; and if there is no other 
way, what can he do, since he is compelled 
to pass them? Surely it refers to a case 
where there is no other way to pass; never- 
theless one must manage not to look upon 
them. MR. Jochanan questioned R. Bana’a; 
“What is the proper length of a scholar’s 
shirt?” And he answered: “Sufficiently to 
cover the whole body, so that no part of it 


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is said (Heel. 1, 6) Going toward the south, 
and turning around toward the north, the 
wind moveth around about continually; and 
around its circles doth the wind return 
again; i.e., toward the south during the day; 
and toward the north during the night. 
Moveth round about, etc.; i.e. it faces east 
and west, so that sometimes, when the days 
are long, it goes through them, and when 
the days are short, it goes around them.” 
R. Juda, aforementioned, therefore is in ac- 
cordance with R. Eliezer. (Job. 37, 9) Out 
of his chamber cometh the whirlwind. This 
refers to the southern wind; and that of the 
north, the cold, refers to the northern wind. 
From the breathing of God ice is given, re- 
fers to the westerly wind; and the broad 
waters become solid, refers to the easterly 
wind. But did not the master say that the 
south wind brings beneficient rain, etc? 
This presents no difficulty: If the rain comes 
slowly, it makes the grass grow; but if it 
comes down in torrents, it does harm. R. 
Chisda said: “What is the meaning of the 
passage (Ib., ib. 22) The golden light that 
cometh out of the north? This refers to 
the northerly wind, which makes gold cheap, 
as it is written (Is. 46, 6) Those that lavish 
gold out of the bag.’ Raphram b. Papa, in 
the name of R. Chisda, said: “Since the 
Temple was destroyed, the southerly wind 
has never brought rain, as it is written (Is. 
9, 9) And he snatcheth on the right hand, 
and is yet hungry; and he eateth on the left 
hand, and is not yet satisfied; and it is also 
written (Ps. 89, 13) The north and the 
south—these hast Thou created,’ ete. 
Raphram b. Papa said further in the name 
of R. Chisda: “Since the Temple was de- 
stroyed, the rains do not come from the good 
treasure; as it is said (Deut. 28, 12) The 
Lord will open unto thee His good treasure, 
the heaven, to give the rain of thy land, etc., 
ie., when Israel did the will of the Omni- 
potent, and Israel was in his own land, the 
rain came from the good treasure; and now 
that Israel is no more in his own land, the 
rain does not come from the good treasure.” 

R. Isaac said: “He who desires to become 
a scholar shall recite his prayer facing due 
south; and he who desires to become rich 
shall pray due north; and a sign for this 
[ean be taken the fact] that the golden 
table was placed in the north [of the Taber- 
nacle] and the candelabrum, which gives 


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the cave], said: “I have seen the heels of 
Adam and they appear to me as two sun 
globes.” All are so inferior to Sarah [in ap- 
pearance] as an ape is [inferior] to man, 
and Sarah, in return, is as inferior [in ap- 
pearance] to Eve, as an ape is [inferior] to 
man. Again, Eve is as inferior to Adam 
[in appearance] as an ape is [inferior] to 
man, and the appearance of Adam 
[himself] is as inferior [in compari- 
son] to the Shechina as an ape is inferior 
to man. The beauty of R. Cahana is sim- 
ilar to that of Rab; and that of Rab is sim- 
ilar to that of R. Abahu; that of R. Abahu 
is similar to that of Jacob our Patriarch; 
and that of Jacob our Patriarch is similar 
to that of Adam, the first man. 


There was a Magus who used to dig 
among the dead [for the purpose of taking 
away their shrouds]. When he reached the 
cave of R. Tubi b. Mathna, he grasped him 
by the beard. Abaye came and requested 
him to leave it, to which he did. The next 
year the Magus came again to this cave, 
and Tubi again grasped him by the beard, 
and when Abaye requested he was refused, 
until scissors were brought and the beard 
was cut off. 


There was a man who said while dying: 
“T bequeath a barrel full of earth to one son, 
a barrel full of bones to another, and a bar- 
rel full of stuffings to the third.” And they 
did not understand what he meant. They 
came with this question to R. Bana’a. And 
he asked them if they possessed estates? 
They said “Yea.” Have you cattle?” 
“Yea.” “Have you also house furniture?” 
“Yea,” replied they. “If so,” said he, “this 
is what your father had bequeathed to you.” 


There was a man who heard his wife say- 
ing to her daughter: “Why are you not care- 
ful in your unlawful acts [to keep it secret- 
ly]. I have ten sons, and only one is from 
your father.” When he was dying he said: 
“T bequeath all my property to one son.” 
And as they did not know whom he meant, 
they came to R. Bana’a, who advised them 
thus: “Go and knock at your father’s grave 
until he comes and explains whom he 
meant.” The sons did so, but the one who 
was his real son did not go. R. Bana’a ac- 
cordingly decided that all the estates should 
be given to this one. His brothers then de- 
nounced R. Bana’a to the Government, say- 


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132 Sariuonites 


may be seen.” “And what is the proper 
length of a scholar’s garment?” “Enough 
to cover the shirt so that even as little as a 
span should not be seen.” “How should a 
scholar’s table be set?” “In such a form 
that the table-cloth should cover two parts 
of the table, and the third part should re- 
main uncovered, whereon to place plates and 
herbs, and the ring should be outside.”? But 
have we not been taught that the ring must 
be inside? This presents no difficulty, for 
R. Bana’a speaks of a case when a child is 
sitting at the table, but the Baraitha speaks 
of a case in which there is no child at the 
table. And if you wish I will say that the 
Baraitha refers to a case where there is a 
servant and the ring must therefore be 
placed inside, not to be in the servant’s way, 
while R. Bana’a refers to a case where there 
is no servant. And if you still wish, I will 
say that both cases deal with a servant and 
yet there is no contradiction, for R. Bana’a 
refers to a day meal and the Baraitha refers 
to a night meal. What does the table of an 
ignorant resemble? A fire-place, surrounded 
with pots. What of the bed of a scholar? 
Nothing should be found under it except 
only sandals in summer-time and shoes in 
the rainy season ; and the bed of an ignorant 
looks like a store-room of mixed things, 
[under which you may find everything].” 
R. Bana’a used to mark caves of the de- 
ceased Rabbis. When he came to the cave 
of Abraham (the Patriarch) he found 
Eliezer, his servant, standing outside the 
door. “What is Abraham doing now?” 
asked he. “He sleeps in Sarah’s lap, and 
she looks on his head,” was the reply. R. 
Bana’a said to him: “Go and. inform 
Abraham that Bana’a is waiting at the 


door.” He communicated that to Abraham, 


whereupon the latter said: “Let him come 
in; for he knows perfectly well that the evil 
inclination does not exist in this world.” 
Bana’a then entered, took the measure of 
the cave, and went out; when he arrived at 
the cave of Adam, he heard a Bath 
Kol saying: “Thou hast been permitted to 
see the likeness of My image (Abraham), 
but My real image itself (Adam) thou canst 
not see.” “But I need to mark the measure 
of the cave,” protested R. Bana’a. “The 
measure of the outside equals the inside,” 
came the reply. R. Bana’a, [after he left 


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1.) They used te have a ring attached to the table with which to hang it up after the meal. 


135 


do not drink wine?” They replied: “How 
should we eat meat of which sacrifices were 
brought, or drink wine which was offered at 
the altar?” R. Joshua said to them: “Tf so, 
let us not eat bread, as the meal-offering is 
also abolished, for we can live on fruit?” 
Whereupon they replied: “Fruit was also 
[used in the Temple as] the first fruit 
offering.” But then let us eat only such 
fruits of which no Bikurim was brought? 
And again let us abstain from drinking 
water, since the custom to put water on the 
altar no longer exists?” And they were 
silent. Then said R. Joshua to them: “My 
children, come and listen to me. It would 
be wrong not to mourn at all, since it has 
already been decreed to mourn. But to 
mourn too much is also impossible, for we 
must not impose a restriction upon the pub- 
lic unless the majority of the public can en- 
dure it.” R. Ada b. Ahaba said: “Where is 
the passage to prove this?” It is written 
(Mal. 3, 9) With a curse to be cursed [have 
ye obligated yourselves to give tithes] and 
yet Me you rob, O ye entire nation, i.e., 
if the entire nation [accepted the curse] 
then it could be extended, but not for a part 
of it. Therefore, the sages said: “When 
one paints his house, he shall leave a little 
spot unpainted as a sign of mourning.” How 
much? Rab Joseph said: “A square yard.” 
R. Chisda added: “This should be opposite 
the door.’ One may prepare all that he 
needs for his meal, leaving out some little 
things as a sign of mourning. And the same 
is the case with a woman. She may dress 
herself with all her ornaments, leaving out 
some of the unimportant for that purpose, 
as it is said (Ps. 13%, 5) If I forget thee, 
O Jerusalem, may my right hand forget. 
May my tongue cleave to my palate if I do 
not remember thee; if I recall not Jerusalem 
at the head of my joy.’ R. Isaac said: 
“This refers to the calcined ashes [which it 
is customary to put on the head of the 
groom] on the day of his marriage.” R. Papa 
asked Abaye: “Where do they place it?” 
He replied: “They used to place it on their 
foreheads at the place of the phylacteries, 
as it is said (Ls. 6, 13) To grant unto the 
mourners of Zion to give unto them orna- 
ment in the place of ashes. And every one 
who is mourning for Jerusalem will be re- 
warded by seeing her joy. As it is said 
(Ib. 66, 10) Be highly glad with her, all ye 


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ing: “There is a man among the Jews who 
gives releases of money without witnesses 
and without any evidence.” And he was 
arrested. His wife then came complaining: 
“J had a slave. People came and cut off his 
beard, removed his skin, consumed his flesh, 
filled the skin with water, which they gave 
their-comrades to drink, and they did not 
give me any of the money or some other 
equivalent for it.” The officers did not 
understand her, and decided to question the 
wise men of the Jews; perhaps they would 
understand what it meant. They called R. 
Bana’a and he answered: “She is complain- 
ing about a leather-bag.” They then said: 
“Since he is so wise, he shall sit at the court 
and judge.” He saw, then, that it was writ- 
ten over the gates of the town entrance 
where the court was held. “A judge who 
was ever summoned to court [for non-pay- 
ment of his debts] cannot be named a 
judge.” R. Bana’a said to them: “If so, 
then any stranger may come and summon 
the judge (Ib. b) and annul his qualifica- 
tions for being any longer a judge. You 
ought to have it thus: ‘A judge who is found 
liable in the court, so that money is to be 
collected from him, is no longer qualified as 
a judge.” They then wrote [upon the gate] 
thus: “However, the sage of Judea main- 
tains that a judge from whom money 
is collected by a judgment is not quali- 
fied as a judge.” He saw again that 
there was written: “At the head of all death 
causes, am I, the blood; and at the head 
of all life-giving things, am I the wine.” 
And he said to them: “According to this, if 
one fell from a roof of a tree and died, did 
the blood kill him; and also, when one is 
dying, will he revive if you will give him 
wine? It ought to be written thus: ‘At the 
head of all sickness, am I, the blood; and 
at the head of all medicine am I, the wine, 
the cause.” And they corrected it thus: 
“However, the sage of Judea maintains 
that: ‘At the head of all sickness am I, 
blood, the cause, and at the head of all medi- 
cines am I, wine, the remedy. In a place 
where there is no wine medicine is needed !” 

(Fol. 61b) Our Rabbis were taught : 
After the destruction of the second Temple 
many abstemious persons who refused to eat 
meat or drink wine were increased in Israel. 
And R. Joshua approached them, saying: 
‘My children, why do you not eat meat and 


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137 apy? 


tremble at My presence? Who have placed 


the sand for the bound of the sea, an ever- 


lasting ordinance, which it cannot pass.” 

Rabba b. b. Chana said again: “I have 
seen Hurmin bar Lilith (night demon) 
jumping on the top of brick-houses of the 
city of Mechuza and was running so fast 
from one to the other that a rider who was 
on horseback below could not overtake him. 
Once it happened that two mules were sad- 
dled for him on the two bridges over the 
River Ravg’nag (Ib. b). Although they 
were far from each other, he jumped con- 
tinually from one saddle to the other, while 
holding two cups of wine, pouring from one 
into the other continually without spilling 
one drop, yet this day was such a stormy 
one, as illustrated (Ps. 107, 26) They would 
mount wp to heaven, they would go down to 
the depths. Later the government took 
notice of him, and he was executed.” 

Rabba b. b. Chana said again: “I have 
seen the young of the gazelle of one day old, 
which was like the mountain of Tabur, 
which measures four parsas; and the length 
of its neck was three parsas and the space 
covered by its head one and a half parsas; 
and when it emitted excretion it stopped the 
Jordan.” 

Rabbi b. b. Chana said again: “I have 
seen a croaker as large as Fort Hagronia? 
which contained sixty houses. A snake came 
and swallowed it, and a large-tailed raven 
came and swallowed the snake . The raven 
then ascended a tree and sat there.” Come 
and see how strong was that tree! R. Papa 
b. Samuel said: “If I had not been there, I 
would not have believed it.” 

Rabba b. b. Chana said again: “At one 
time when on board a ship I noticed a 
fish into whose nostrils a mud-eater (worm) 
entered, from which it died. The sea 
tossed it about and it was washed out on 
land and sixty coast-towns were destroyed 
by its fall, and sixty coast-towns consumed 
its flesh, and sixty other coast-towns salted 
the flesh that was left; and from one eye 
they filled three hundred garabs of oil, and 
when I returned thither after twelve months 
T saw its bones being sawed into boards with 
which to restore the streets that were de- 
stroyed by it.” 

Rabba b. b. Chana said again: “It once 
happened that I was going on a boat and 


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136 Sha 9 = See te Dp 


that mourn for her.” 

There is a Baraitha: R. Ishmael b. Elisha 
says: “From that day when the Temple 
was destroyed it would be only right we 
should take upon ourselves not to eat meat 
and not to drink wine; but we must not im- 
pose a restriction upon the public, unless 
the majority of the public can endure it. 
But from the day that the Roman govern- 
ment put evil decrees upon us, suspending 
us from studying our Torah and observing 
its commandments, not permitting us to cir- 
cumeise and to redeem our [first born] 
sons, it would be only right we should take 
upon ourselves not to marry and have chil- 
dren, so that the children of Abraham would 
be destroyed by themselves; but leave Israel, 
let them do as they please, as it is better 
they should sin unintentionally than inten- 
tionally, (should this be ordered).” 


CHAPTER FIVE. 


Rabba b. b. Chana said: “Sailors related 
to me that the wave which threatened to 
sink the ship was visible by a ray of whitish 
light, and they struck it with clubs upon 
which is engraved, “I will be what I will 
be, Lord, God, King of Hosts, Amen, Amen, 
Selah” Then it became quiet.”! Rabba 
b. b. Chana said again: “The sailors related 
to me that between one wave and the other 
there are three hundred parsas and the 
height of each wave is also three hundred 
parsas. It once happened that I was on 
the boat, and a wave lifted me up to such a 
height that I could see the basis of a small 
star, which was as large as a space where 
forty saahs of mustard could be sown. If 
the wave had lifted me up higher, I would 
have been burned by the heat of the star; 
and I heard a voice speaking to the other, 
“My colleague, did you leave something in 
the world which thou hast not yet destroyed, 
that I may accomplish yet?’ And the answer 
was: ‘Go and see the might of thy master, 
as there is only one sand line that separates 
the sea from the land; and yet I could not 
step over it.’ As it is said (Jer. 5, 22) Will 
ye not fear Me? saith the Lord; will ye not 


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i y env’ i iv Yo doubt 
i h -called famous stories of Rabba b. b. Chana are surely enveloped in clouds of figurative speech. No dou 
aetie eed eminent Rabba was trying to picture Israel’s trials during its long and bitter exile . The ship of 


i man time over a terrific stormy ocean, and suffered, in many instances, shipwreck. 
Ce eet eset caicene in various countries, the light of freedom, but the consequence proved still more 
disastrous to them because Israel was either nearly swallowed up in the fish (natoins) wherein it made its abode, or 
at the end it drank the bitter cup of inauisition significant in the overturn of the fish mentioned in Rabba’s poets 
And thus Rabba goes on picturing Israel’s exiled life. Of course he could not have dared speak openly and plinly 
on account of the strict censorship of the Roman government, and he therefore chose the figurative manner in order 
to give vent to his pent-up mind, escaping, at the same time, the shrewd eyes of the government. 

2.) A parsa is a Persian mile. 


139 =] p = 


ing: ‘Hight parsas.’ Thereafter we gave him 
other earth to smell, and he said: “Three 
parsas.’ I changed the clods of earth, but 
we could not deceive him.” Rabba b. b. 
Chana said again: “An Arabian merchant 
said to me ‘Come with me. I will show you 
the corpses of the dead in the desert (at the 
time of Moses).’ I did so, and their appear- 
ance was as cheerful as if they had gone to 
sleep while drunk. (Fol. 74) All of them 
were lying on their backs. The knee of one 
of them, however, was in a standing position, 
and the merchant, while riding on the camel 
and holding a spear in his hand, passed be- 
neath it without reaching the joint of his 
knee. I took and cut off a corner of one’s 
Talith (coat) in which there were Tzitath 
(fringes) [in order to investigate the law 
concerning this], but neither we nor our 
cattle could move. The merchant then said 
to me: ‘Perhaps you have taken something 
of the dead, as I have a tradition that if one 
takes something from them he cannot move.’ 
ft went and put it back, and then we were 
able to move. When I came and told this to 
the Rabbis, they said: ‘Abba himself is an 
ass, and bar bar Chana is a fool. For what 
purpose didst thou take it? To know with 
whom the Halacha concerning Tzitzith pre- 
vails, whether with the school of Shammai 
or with the school of Hillel? Then thou 
oughtest to have investigated their Tzitzith 
by counting the threads and knots.’ ” 

Rabba b. b. Chana said again: “The mer- 
chant said to me: ‘Come and I will show you 
the mountain of Sinai.’ I followed him, and 
saw that it was surrounded by serpents. All 
of them were standing, and looked like white 
asses. I also heard a Heavenly voice, saying: 
‘Woe is me that I have sworn; and now after 
having so done, who will absolve me from 
that oath? When I told this before the 
Rabbis, they said again: ‘Abba himself is 
an ass, and b. b. Chana is a fool. Why didst 
thou not say: Thou art absolved, thou art 
absolved”? He, however, did not do so, 
because he thought: Perhaps it means the 
oath against the flood, in reference to which 
it is written (Is. 54, 9) As I have sworn 
that the waters of Noah, etc. The Rabbis, 
however, were right in accusing him, as if 
it were about the flood, why then, woe is 
me? : 

Rabba b. b. Chana said further: “The 


game merchant said to me: ‘Come and I 


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saw a fish upon whose back sand was gath- 
ered and grass was growing. We thought it 
was an island. We descended, baked and 
cooked upon it. When the back of the fish 
became hot, it turned over, and had the ship 
not been so near [to enable us to jump into 
it] we would have been drowned.” 

tabba b. b. Chana said again: “Once I 
was on board a ship, which was driven be- 
tween two fins of a fish three days and three 
nights. The fish was swimming against the 
wind and we were sailing with the wind, 
and lest one say that the ship did not go fast 
enough, when R. Dimi came from Palestine, 
he said that it went so fast that for the time 
it takes one to heat up a kettle of water the 
ship sailed sixty parsas, and an arrow shot 
by a rider at the same time could not be 
swifter than the ship. And R. Ashi said 
that this was one of the smallest sea fishes 
which has two fins.” 

Rabba b. b. Chana said again: “At one 
time while on board a ship I saw a bird 
which was standing in water that reached 
only up to its toes; its head, however, 
reached the sky. We thought the water was 
shallow, so we were about to bathe there, 
when we heard a Bath Kol: ‘Do not go 
down, for a carpenter lost an axe here seven 
years ago, and still it has not reached the 
bottom. This, however, is not only because 
of the great depth of the water, but also be- 
cause of the current which is so strong.” R. 
Ashi said: “This bird is the ziz, mentioned 
in (Ps. 50, 11) And the bird ziz of the field 
is with Me (reaches heaven).” 

Rabba b. b. Chana said again: “It hap- 
pened once, while in the desert, that I saw 
geese of which the feathers fell out owing 
to their fatness, and a whole river of fat 
was beneath them, and to my question, 
‘ITave I a share in you in the world to come ?” 
one of them lifted up its wing, and one of 
them a foot. When I came and told this to 
R. Elazar, he said to me: ‘Israel will have to 
give account for them in the future, (as by 
their sins Messiah does not come, and the 
geese must endure their fatness).” 

Rabba b. b. Chana said again: “Once 
while in the desert we were accompanied by 
an Arabian merchant who used to take a 
clod of earth, smell it, and say: “This way 
leads to such a place, and this to such a 
place. And when we asked him: ‘How far 
are we from water 2 he smelt the earth, say- 


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141 SMebhsjen 
(T’cheleth) purple blue for the righteous in 
the world to come?” 

R. Juda of Mesoptamia used to tell: 
“Once while on board a ship, I saw a dia- 
mond that was encircled by a snake, and a 
diver went to catch it. The snake then 
opened its mouth, threatening to swallow the 
ship, when a raven came and swallowed the 
snake, and all the water around turned into 
blood. Then another snake came, took the 
diamond, put it on the carcass, and it be- 
came alive; and when it once more opened 
its mouth in order to swallow the ship, a 
bird came, bit off its head, took the diamond, 
and threw it on the ship. We had with us 
salted birds, and we wanted to try whether 
the diamond would bring them to life, so 
we placed the gem on them, and they became 
animated, and flew away with the gem.” 

Our Rabbis were taught: “It happened 
with R. Eliezer and R. Joshua, who were on 
board a ship, that R. Hliezer was asleep and 
R. Joshua awake. The latter became fright- 
ened, so that R. Eliezer awoke, and said: 
‘What is the matter, Joshua? What have 
you seen that frightened you?? And he an- 
swered: ‘I have seen a great light on the 
sea” R. Eliezer rejoined: ‘Perhaps you have 
seen the eyes of the leviathan about which it 
is written (Job 41, 10) And his eyes are 
like the eyelids of the morning dawn.” 

R. Ashi said: “Huna b. Nathan told me 
the following story: ‘It happened once, while 
T was in the desert, and we had with us 2 
leg of meat, that we cut it, made it kosher 
for eating, put it on the grass, and went to 
gather wood for roasting. When we returned, 
the leg had resumed the shape it had before 
it was cut; and we then roasted it. When 
we returned after twelve months, the coals 
upon which it was roasted were still glitter- 
ing.” When I came and told this to 
Amemar, he said that the grass was 
‘samtrie’ (that had the quality of combining 
things which were previously separate), and 
the coals were of broom-brush (which when 
lighted remains burning for a long time).” 

(Gen. 1, 21) And God created the great 
sea monsters. Here in Babylon they trans- 
late this “sea gazelles.” R. Jochanan, how- 
ever, said: “It means leviathan—leviathan 
male and female, as it is written (Is. 27, 1) 
On that day will the Lord punish with His 
heavy and great and strong sword leviathan 
the flying serpent, and leviathan the crooked 


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140 Sana Naa Dp 


will show you the place where the children 
of Korah were swallowed up.’ And I saw 
iwo crevices in the ground from which smoke 
issued. I took a piece of wool, wetted it 
with water, put it on my spear, placed it 
in the crevice, and when I took it out it was 
singed. And the merchant said to me: 
‘Listen! what do you hear? And I heard 
them saying: ‘Moses and his Torah are true, 
and we are liars.’ The merchant said to me: 
‘Each thirtieth day of the month, Gehenna 
turns them over here, as flesh is turned over 
in the pot, and they say Moses and his Torah 
are true, and we are liars.’ ” 


Rabba b. b. Chana said further: “He said 
again to me: ‘Come and I will show you 
where earth and heaven meet.’ I followed 
him and saw it was made full of apertures. 
I took my basket, and put it on the window 
of the sky. After praying, I searched for it 
but could not find it. Then I said to the 
merchant: ‘Are there, then, thieves here?” 
And he answered: ‘It was the sphere of the 
Zodiac, which turns around. Wait until to- 
morrow at this same time, and you will find 
it.’ 994 


R. Jochanan used to tell: “Once while on 
board a boat, I saw a fish which raised its 
head out of the water, and its eyes looked 
like two moons; water was pouring from 
both of its nostrils like the two rivers of 
Sura.” R. Saphra used to tell: “Once 
while on board a boat, I saw a fish which 
had horns, raising up its head from the 
water, and on its horns was engraved thus: 
‘T am of the small creatures in the sea and 
measure three hundred parsas, and I am 
going into the mouth of the leviathan’ .R. 
Ashi remarked: “This is a sea-goat which 
has horns and digs with its horns (the 
ground of the sea).” 


R. Jonathan told: “Once while on board 
a boat, I saw a chest in which jewels were 
set surrounded by a kind of a fiish called 
karshah (Ib. b.), and a diver descended in 
order to catch it; but the chest made a mo- 
tion and threatened to break his leg. He, 
however, threw a leather bag containing 
vinegar towards it, and the basket sank. At 
the same time a Heavenly voice went forth 
and said: ‘What business have ye with this 
chest, which belongs to the wife of R. 
Chanina b. Dosa, who will deposit in it the 


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4.) .Here Rabba b. b. Chana gives a hint concerning the most advanced theory that the earth moves. 


143 apy? 


cavern of iania, and flows lo the sca of 
Sipchi, of ‘Tiberias, until it reaches the 
ocean; thence it flows until it reaches the 
mouth of the leviathan, as it is said (Job 
40, 23) He remaineth quiet, though a Jor- 
dan rusheth up to his mouth. Raba b. Ula 
raised the following objection: “Did not this 
verse speak of the cattle on the thousand 
mountains? ‘Therefore,’ said he, “this 
verse must be interpreted thus: When are 
the cattle in question sure that they shall 
remain alive? When the Jordan reaches 
the mouth of the leviathan (i.e., as long as 
leviathan lives, they are also sure with life) .” 

When R. Dimi came from Palestine, he 
said in the name of R. Jonathan, what is 
the meaning of the passage (Ps. 24, 2) For 
upon seas he hath founded it, and upon 
rivers he hath established it? i.e. the seven 
seas and four rivers which surround the land 
of Israel (Palestine), the seven seas are the 
seas of Tiberia, Sodom, Chirat, Chiltha, 
Sipchi, Aspamia, and the ocean; and the 
four rivers are Jordan, Jarmuch, Kirumyun, 
and Phiga.” When R. Dimi came, he said 
in the name of R. Jonathan: “In the future 
the angel Gabriel (Fol. 75) will go hunting 
for the leviathan, as it is said (Job 40, 25) 
Canst thou draw out the crocodile (levia- 
than) with a fishhook or cause his tongue 
to sink into the baited rope? And if not for 
the help of the Holy One, praised be He! he 
would not conquer him, as it is said (Ib.) 
He is the first in rank he that 
hath made him can alone bring his sword 
near to him.” When R. Dimi came, he said 
also in the name of R. Jochanan: “When 
the leviathan becomes hungry, he expels 
from his mouth a gas which makes all the 
waters in the deep boil, as it is said (Ib. 41, 
23) He maketh the deep to boil like a pot. 
And should he put his head in paradise, not 
one of the creatures could withstand the 
bad smell of the gas, as it is said (Ib.) He 
maketh the sea like a seething mixture. And 
when he gets thirsty, he makes the sea hol- 
low like beds, as it is said: Behind him he 
causeth his pathway to shine.’ And R. Acha 
b. Jacob said: “The deep does not come to 
its natural way before seventy years, as it is 
said (Ib.) Men esteem the deep to be hoary 
and hoary is not less than seventy years.” 
Rabba said in the name of R. Jochanan: 
“The Holy One, praised be He! will make 
a banquet for the upright from the flesh 





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142 Hialeah" 


serpent, and He will slay the crocodile that 
ts in the sea.” 

R. Juda, in the name of Rab, said: “All 
that the Holy One, praised be He, created, 
was male and female, and also the levia- 
than—the flying serpent male, and the 
crooked serpent female; and if they should 
have intercourse they would destroy the 
world. What did His Holy One, praised be 
He! do [to prevent this]? He made the 
male impotent, and killed the female and 
salted it for the righteous in the future 
world, as it is said (Ib.) And He will slay 
the crocodile, ete. And also (Ps. 50, 10) the 
cattle upon a thousand mountains. He cre- 
ated them male and female, and if they 
should have intercourse, they would destroy 
the world. Therefore, the Holy One, 
praised be He! rendered the male impotent 
and rendered cool the female, and preserved 
it for the righteous in the future world, as it 
is said (Job 40, 16) Only see [how, great] 
is the strength in his loins, referring to the 
male, and his force in the muscles of his 
belly, referring to the female. But why did 
He not render cold the female of the levia- 
than also? Because a salted female has 2 
better taste. And why did He not salt the 
females of the cattle in question? Salted 
fish gives a good taste, but salted meat does 
not. 

R. Juda said again in the name of Rab: 
“At the time the Holy One, praised be He! 
was about to create the world, He said to 
the angel of the sea: ‘Open thy mouth, and 
swallow all waters that are to be found in 
the world.” The latter answered: ‘Sover- 
eign of the Universe, is it not enongh that 
I swallow the water under my dominion? 
And he was therefore killed immediately, as 
it is said (Ib. 12) By His power He split 
the sea in pieces, and by His understanding 
He crushed Rahab.” 8. Isaac said: “Infer 
from this that the name of the angel of the 
sea is Rahab, and had not the waters of the 
sea covered its body [of the angel], not one 
of the creatures could remain alive owing to 
the bad odor, as it is said (Is. 11, 9) They 
shall not do hurt nor destroy . . - 4s 
the waters cover the sea. Do not read cover 
the sea, but cover the angel of the sea.” 

R. Juda in the name of Rab said further: 
“The Jordan’s course is from the cavern of 
Pania.” There is also a Baraitha to the 
same effect. The Jordan issues from the 


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145 >py? 


this? and they answered: ‘The Holy One, 
praised be He! will place them at the gates 
of Jerusalem.” And when he returned he 
said to R. Jochanan: ‘Lecture, Rabbi, for all 
you said is true, as I have seen it myself? 
And R. Jochanan said to him: ‘Ignoramus, 
if you had not seen it you would not have 
believed it? You are a scoffer at the words 
of the sages? He cast his eyes on him, and 
he became a heap of bones.” 

An objection was raised from the follow- 
ing passage (Ley. 27, 13) I will lead you 
Kom’miyuth. R. Maier says: “This means 
two hundred ells above the surface, double 
the height of Adam the first, who was one 
hundred ells.” R. Juda says: “It means 
one hundred ells above the surface, the size 
of the Temple with its walls, as it is said 
(Ps. 144, 12) So that our sons may be like 
plants grown up in their youth, our daugh- 
ters like corner-pillars, sculptured after the 
model of a palace.’ [Hence we see that 
according to both the height of the Temple 
will be one hundred cubits at least. Why, 
then, said R. Jochanan, only twenty in 
height]? R. Jochanan meant only for the 
apertures for the air. 

Rabba, in the name of R. Jochanan, said 
again: “The Holy One, praised be He! will 
make seven canopies (Chupas) for each and 
every righteous, as it is said (Is. 4, 5) And 
then will the Lord create upon every dwell- 
ing of Mount Zion, and upon her places of 
assembly, a cloud and smoke by day, and the 
brightness of a flaming fire by night; for 
over the glory shall be a covering (Chupa). 
We infer from this that the Holy One, 
praised be He! will make a Chupa for each 
and every righteous according to his dig- 
nity.” But why smoke for a Chupa? R. 
Chanina said: “Each one who looks with an 
angry eye upon the scholars in this world, 
will his eyes be filled with smoke in the 
future world.” And why fire [in the 
Chupa]? R. Chanina said: “Infer from this 
that each of the upright will be burned by 
the Chupa of his neighbor.” O for that 
shame! O for that disgrace! This is similar 
to the following passage (Num. 27, 20) 
And thou shalt put some of thy greatness 
upon him. But not all of it. The elder of 
that generation used to say: The appearance 
of Moses was like the sun and the appear- 
ance of Joshua like the moon. O for that 
shame! O for that disgrace! 


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144 ee ee ae nt = 


of the leviathan, as it is said (Ib. 40, 30) 
Yichru alav Chaverim; yichru means a ban- 
quet, as it is said (II Kings 23) And he pre- 
pared (Vaytchreh) for them a great meal. 
Chavertm means scholars, as it is said 
(Songs 8, 13) Companions (Chaverim) 
listen for thy voice, etc. And the remainder 
of it will be cut in pieces, and be sold in 
the markets of Jerusalem, as it is said (Job 
40, 30) Divide him among merchants.” 

Rabba said further in the name of R. 
Jochanan: “The Holy One, praised be He! 
will make a succah for the righteous from 
the skin of the leviathan, as it is said (Ib. 
31) Canst thow fill his skin with Succoth. 
If the righteous merits he will have a booth; 
but if he does not merit he will get a little 
hut, as it is said (Ib.) And with fist spear 
his head; and if still less, then a necklace 
will be made for him, as it is said (Prov. 
1, 9) And chains for thy throat; and if still 
less, an amulet will be made for him, as it is 
said (Job 40, 29) And lied him up for thy 
maidens? And the remainder of the skin 
the Lord will spread on the walls of Jeru- 
salem, and the brightness of it will shine 
from one end of the world to the other, as 
it is said (Is. 69, 3) and nations shall walk 
by thy light, and kings by the brightness of 
thy shining.” 

(Ib. 54, 12} And I will make of kadkod 
(rubies) thy battlements, ete. Samuel b. 
Nachmeni said: “On the earth, two Amo- 
taim differ and they are Juda and Hezekiah, 
the sons of R. Chiya; and in heaven Gabriel 
and Michael differ. One says it means 
shoham (onyx) and the other says it means 
jasper. The Holy One, praised be He! said 
to them: ‘Let it be as both say.’” (Ib.) And 
thy gates, etc. This is just as it happened 
with R. Jochanan, who was sitting and lec- 
turing: “In the future the Holy One, praised 
be He! will bring jewels and pearls the size 
of thirty cubits (yards) square, twenty ells 
in height and ten in width, and will place 
them at the gates of Jerusalem.’ And one 
disciple sneered at him: ‘We do not even find 
a jewel as large as the egg of a turtle dove 
and [you say] we shall find jewels of such 
sizes?’ Thereafter it happened that the same 
disciple was on a boat on the high sea, and 
he saw angels who sawed jewels and pearls 
the size of thirty ells square, boring holes in 
them twenty ells in height and ten in 
width. He asked them, ‘For whom is 


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147 3py? 


remaineth in Jerusalem, shall be called 
holy—every one that ts written down unto 
life in Jerusalem.” Rabba said again in the 
name of R. Jochanan: “The Holy One, 
praised be He! will elevate Jerusalem three 
parsas, as it is said (Zech. 14, 10) And she 
herself shall be elevated, and be inhabited 
on her former site.’ What does former site 
mean? It means that it will be increased 
to its former size. And whence do you know 
that the size of the former Jerusalem was 
three parsas? Rabba said: “There was a 
certain old man who told me that he had 
seen the first Jerusalem, and the size thereof 
was three parsas.” And lest one say that it 
would be difficult to ascend, therefore the 
passage reads (Is. 60, 8) Who are these that 
are like a cloud, etc. R. Papa said: “Infer 
from this that the clouds are at a height of 
three parsas from the ground.” 


R. Chanina b. Papa said: “The Lord 
wanted to make a size for Jerusalem, as it 
is said (Zech. 2, 6) To measure Jerusalem. 
And the angels said before the Holy One? 
praised be He: ‘Sovereign of the Universe, 
there are many great cities that Thou hast 
created in Thy world, belonging to other 
nations, of which Thou hast not determined 
their length and their breadth. For Jeru- 
salem, upon which Thy name rests, where 
Thy Temple is, where the righteous dwell, 
shalt Thou determine a measure.” _Immedi- 
ately following the passage reads (Ib. 8) 
And He said unto him, ‘Run, speak to this 
young man, saying, Without walls shall 
Jerusalem be inhabited, because of the mul- 
titude of men and cattle in her midst.” 

R. Simon b. Lakish said: “In the future the 
Holy One, praised be He! will add to Jeru- 
salem one thousand times the area of Tefef® 
for gardens, one thousand times the area of 
Kefel® for towers, a thousand times the area 
of Litsuy®, containing county seats, and an 
area of one thousand and two times that of 
Shiloh, built with prominent mansions,’ and 
each of these above mentioned will be like 
Ziporias in her glory. And there is a Barai- 
tha which states that R. Jose said: “I have 
seen Ziporias in her glory, and there were 
one hundred and eighty thousand markets 
in which only spices for the ingredients for 
puddings were sold.” (Hzek. 41, 6) And 
the side chambers were three, one over an- 





6). These are probably suburbs of Jerusalem. 


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7). The numerical value of Shiloh is three hundred and forty-five. 


146 SIU NESTS wp 


R. Chama b. Chanina said: “Ten Chupas 
were made by the Holy One, praised be He! 
for Adam the first in paradise, as it is said 
(lizek. 28, 13) In Eden the garden of God 
didst thow abide; every precious stone was 
thy covering, the sardius, the topaz, and the 
diamond, the chrysolite, the onyx, and the 
jasper, the sapphire, the emerald, and the 
carbuncle, and gold.’ Mar Zutra said: 
“Eleven,’—as he counts all the precious 
stones. R. Jochanan said: “The gold was 
Jess in value than all, for it is placed last.” 
What do the workmanship of thy settings 
and of thy sockets, mean? R. Juda said in 
the name of Rab: “Thus said the Holy One, 
praised be He! to Hiram, the King of Tyre: 
When I created the world, I looked at the 
land and observed that thou wouldst rebel, 
deeming thyself a god. I therefore created 
holes and apertures in men.” And accord- 
ing to others, He said thus: “I saw that 
thou wouldst rebel (Ib. b) and I have there- 
fore decreed death over Adam the first.” 
What do the words (Is. 4, 5) Upon her 
places of assembly, mean? Rabba, in the 
name of R. Jochanan, said: “Jerusalem in 
the future world will not be like Jerusalem 
in this world. In the latter every one who 
likes to enter does so, but in that of the 
future world only those who shall be in- 
vited will enter.” Rabba said again in the 
name of R. Jochanan: “In the future world, 
the righteous will be named with the names 
of the Holy One, praised be He! as it is said 
(Ib. 43, 77) Every one that is called by My 
name, and whom I have created for My 
glory, whom I have formed; yea, whom I 
have made.” Samuel b. Nachmeni said in 
the name of R. Jonathan: “The following 
three will be named with the name of the 
Holy One, praised be He—the righteous, 
Messiah and Jerusalem. The righteous, as 
said above; the Messiah, as it is written 
(Jer. 23) And this is his name whereby he 
shall be called—the Lord our Righteous- 
ness; and Jerusalem, as it is written (Ezek. 
48, 35) And the name of the city from that 
day, ‘The Lord is there. Do not read 
shamah there, but shmah (her name).’® 
R. Elazar said: “In the future, ‘holy’ will 
be said before the righteous as now it is 
said before the Holy One, praised be He! as 
it is said (Is. 4, 3) And it shall come to pass 
that whoever is left in Zion, and he that 


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5). Shamah (there) and S’hmah (her name), both are spelled alike. 


149 apy 


and just weight, then shalt thou have (pros- 
perity). 
Our Rabbis were taught (Deut. 25) 


Thou shalt not have. Infer from this 
that weight and measure commissioners 
should be appointed for superintending 


the markets, but not for fixing prices. 
The Exilarchs once appointed commis- 
sioners for both measures and _ prices, 
whereupon Samuel said to Karna: “Go and 
lecture to them that commissioners should 
be appointed only for measures but not for 
fixing prices.” He, however, lectured that 
commissioners should be appointed for both 
to superintend measures and to fix prices. 
Samuel thereupon cursed him for this. But 
Karna did it in accordance with Rami b. 
Chama, who said in the name of R. Isaac: 
“Men should be appointed to superintend 
measures as well as to fix prices, because of 
swindlers.” 

(Ib. b) Our Rabbis were taught: The 
measure leveler must not be made thick at 
one end and narrow at the other, as it per- 
mits of cheating; one must not level [the 
measure] rapidly with one stroke because 
this would be a benefit for the buyer and a 
disadvantage to the seller; and also not [too 
slow] in several courses, which is a disad- 
vantage to the buyer and beneficial to the 
seller. Concerning this, Rabban Jochanan 
b. Zakkai said: “It is painful to me to de- 
clare it, and it is painful not to declare it ;” 
ie., “It is painful to me to declare the art 
of measuring [for this serves as a lesson for 
swindlers], and it is also painful not to de- 
clare it, for the swindlers would say that 
the Rabbis have no idea of the art of our 
profession.” Did R. Jochanan declare it 
finally or not? Samuel b. R. Isaac said: 
“He did; and on the basis of the following 
passage (Hos. 15, 10) For righteous are the 
ways of the Lord, and the just shall walk in 
them but the transgressors will stumble 
through them. 

(Fol. 90b) Our Rabbis were taught : Those 
who store up fruit for speculation, usurers, 
fraudulent measurers and food speculators, 
concerning them, the passage reads (Amos 
8,5) When will the new moon be gone, that 
we may sell provisions? and that we open 
the corn warehouses, making the epha (meas- 
ure) small and increasing the shekel, and 
cheating with deceitful balances. What is 
written immediately after this? Sworn hath 


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148 81h 43 


other, and thirty times. What does that 
mean? R. Levi said in the name of R. Papi, 
quoting R. Joshua of Sichni: “If there were 
three Jerusalems, each of them had thirty 
chambers on the top; and if there were 
thirty Jerusalems, each of them had three 
chambers on the top.” 


(Fol. 80b) Does not the root of a cedar 
tree reproduce branches? Has not R. Chiya 
b. Lulynil lectured: “What is the meaning 
of the passage (Ps. 22, 13) The righteous 
shall spring up like a palm tree, like a cedar? 
etc. Why are both trees mentioned? If it 
mentioned the cedar only, one might say 
that just as the cedar does not yield any 
products, so is the upright. Therefore it 
mentions the palm trees. And if the latter 
only were mentioned, one might say that 
just as a palm tree does not improve after 
being cut off, so is the righteous. Therefore, 
both are mentioned. Hence we see that a 
cedar does improve.” This speaks of differ- 
ent kinds of cedars which do improve; for 
Rabba b. R. Huna said: “There are ten 
different kinds of cedars, as it is said (Is. 
41, 19). I will plant in the wildérness the 
cedar, the shittah-tree, etc. 


R. Levi said: “Robbing an individual is 
worse than robbing the altar, because con- 
cerning the first one the passage calls him 
sinner even before he derives any benefits 
therefrom, but concerning the latter he is 
called sinner only after he had benefited 
to/it.? 


Our Rabbis were taught: Whence is it de- 
duced that one must not make [the measure] 
level where the custom is to heap it; and 
heap the measure where the custom is to 
have it level? The passage reads (Deut. 25, 
15) A perfect and just measure shalt thou 
have. And whence is it deduced that where 
the custom is to heap the measure, if one 
say: ‘I will make it level and diminish the 
price? or in places where the custom is to 
make it level, ‘I will heap and increase the 
price,’ that he must not be listened to? The 
passage reads therefore: A perfect and just 
measure shalt thou have,” (i.e., just refers 
not to make any charge). R. Juda of Sura 
said (Ib., ib. 14) Thou shalt not have in thy 
house. Why? Because [you practice] di- 
verse measures. Thou shalt not have in thy 
bag. Why? Because [you practice] diverse 
weights. But when you will practice a perfect 


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151 Dyes 


Shalam, the kinsman [referred to in Ruth 
4, 1] and the father of Naomi all were the 
descendants of Nachshon ben Aminadab.” 
For what purpose was this said? To teach 
that even a man who has distinguished an- 
cestors to rely upon is not saved when he 
emigrates from Palestine. 

R. Chanan b. Raba said again, in the 
name of Rab: “The name of Abraham’s 
mother was Amthalai bath Karnebo, and the 
name of Haman’s mother was Amthalai 
bath Urb’tha, a sign may be applied [in 
order to remember it] the unclean for the 
unclean, and the clean for the clean.® The 
name of the mother of David was Natzebeth 
bath Edal; the mother of Samson, Z’lal- 
punith, and his sisters, Nashick.” For what 
purpose is this information? For an answer 
to the Epicurean. R. Chanan b. Raba said 
again in the name of Rab: “Abraham our 
father was imprisoned for ten years—three 
in this city of Cuthah and seven in Kada- 
ruth.” R. Dimi of Nahardea, however, 
taught the opposite (seven in Cuthah and 
three in Kadaruth). R. Chisda said: “The 
city Eibra-Zeira of Suthah is the city Ur 
Kasdim (mentioned in the Bible).” R. 
Chanan b. Raba, in the name of Rab, said 
further: “On the day when Abraham our 
father, departed from this world, all the 
great men of the nations stood up in a line 
and said: ‘Woe to the world that has lost 
(Ib. b) its leader, and woe to the ship that 
has lost its pilot.” (I Chron. 29, 11) And 
thou art exalted as the head above all. R. 
Chanan said in the name of Rab: “Even a 
superintendent of wells is appointed by 
Heaven; i.e., every earthly incident is de- 
ereed in Heaven.” * 

R. Chiya b. Abin, in the name of R. 
Joshua b. Karcha, said: “God forbid that 
we should incense Elimelech, for could they 
have obtained even bran-flour for use, they 
would not have emigrated. But why then 
were they punished? Because their duty 
was to pray for their generation, and they 
did not, as it is said (Is. 57, 13) By thy ery- 
ing thou canst be saved with all who are 
gathered with thee.’ Rabba b. b. Chana 
said, in the name of R. Jochanan: “This is 
taught only when money is cheap and the 
grain high; but if money is dear even when 
the price of four saahs is only one selah, 
one may emigrate from Palestine, as R. 








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9). Karsebo means a lamb and Urb’the means a raven; the former is a clean animal, while the latter is uncleaa. 


150 KIN N53 3p 


the Lord by the Excellency of Jacob, surely 
I will not forfeit to eternity all their deeds. 
Who are meant by those who store fruit for 
speculation? R. Jochanan said: “People 
like Sabbati. The father of Samuel used to 
buy grain at harvest-time, and sold it at the 
same price. Samuel, his son, however, used 
to store up the grain he bought in harvest 
until the price became higher, and then sold 
it at the same price as in harvest time.” And 
from Palestine the following message was 
sent: “The acts of the father are more 
esteemed than those of his son.” Why so? 
Because when the market becomes low 
(prices fall) it remains so [for the rest of 
the year, and this was the case of Samuel’s 
father]. 

(Fol. 91) R. Simon b. Jochai used to say 
that Elimelech, Machlon and Kilyon were 
the great men and the leaders of their gen- 
eration, and they were punished only because 
they emigrated from Palestine, as it is said 
(Ruth 1, 19) All the city was in commotion 
about them, and people said, “Is this 
Naomi?” What did they mean by their 
question, Zs this Naomi? R. Isaac said: 
“They wanted to see what had become of 
Naomi, who emigrated from the land of 
Israel?” R. Isaac said again: “The same 
day on which Ruth reached the land of 
Israel, the wife of Boaz died. This is why 
people say that before the deceased depart, 
the substitute for managing the house is al- 
ready prepared.” Rabba b. R. Huna, in the 
name of Rab, said: “Boaz is identical with 
Abzan.” For what purpose does he inform 
us? ‘To inform the other thing, which he 
(Rab b. R. Huna) said, viz: “One hundred 
and twenty banquets Boaz prepared for his 
children, as it is said (Jud. 12, 9) And he 
had thirty sons, and thirty daughters he 
sent abroad, and thirty daughters he brought 
in for his sons from abroad, ete. And at 
each marriage two banquets were given—one 
in the father’s and one in the father-in-law’s 
house—and not to one of them did he invite 
Manoah, saying: ‘What return can [ expect 
of this childless man?” And we are taught 
in a Baraitha that all his children died dur- 
ing his (Boaz’s) lifetime. And this is meant 
by the popular saying: “By thy life, the sixty 
(weaklings) thou begottest, what didst thou 
beget them for? Marry again and beget one 
as strong as sixty.” _R. Chanan b. Raba said 
again, in the name of Rab: “Elimelech, 


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153 Sey. 


Ruth, who was a Mo’abite. And these are 
ancient things, means the Ancient of Days 
has decreed these things, as it is written (Ps. 
99, 21) I have found David My servant. It 
is also written (Gen. 19, 15) And thy two 
daughters, that are found. These were the 
potters (hayozrim) and those that dwelt in 
plantations and sheepfolds. For the king’s 
sake, to do his work, they dwelt there. Ha- 
yozrim, refers to the children of Jonadab b. 
Rechab, who preserved the oath of their 
father. (Ib. 4) In plantation, refers to 
King Solomon, who was a plant in his king- 
dom. Vegidroh (sheepfold), refers to the 
Sanhedrin, who had fenced the broken par- 
tition of Israel. For the king’s sake, etc., 
refers to Ruth the Moabite, who lived to see 
the kingdom of Solomon, her great-grand- 
son, as it is said (I Kings 2, 19) And placed 
a chair for the king’s mother. Upon which 
R. Elazar said that it means to the mother 
of the kingdom. 

Our Rabbis were taught (Lev. 25, 22 
Shall ye eat yet of the old harvest, 1.c., with- 
out need of preserving? How is this to be 
understood? R. Nachman said: “Without 
the grain worm.” And R. Shesheth said: 
“Without having the grain blasted.” We 
are taught in a Baraitha in accordance with 
R. Nachman: Shall ye eat yet the old harv- 
est. One might think that Israel would be 
obliged to wait for the new crop, because the 
old would already have been spent; therefore 


it is said (Ib., ib.) Until its harvest comes. 


in; i.e., until the harvest shall come by it- 
self (you will not hasten it).” And there 
is also a Baraitha in accordance with R. 
Shesheth: “Ye shall eat yet from the old 
harvest, one might say that Israel would 
have to wait for the new harvest because the 
old one became spoiled, therefore it is said, 
until its harvest come in; ie., the old will 
suffice until the new shall come in its natural 
way (without any need to hasten it). Our 
Rabbis were taught: And ye shall eat very 
old store. Infer from this that the older a 
thing is the better it is. We can infer from 
this only of things which are customary to 
be preserved, but whence do we know this of 
things which are not customary to be pre- 
served? It is therefore said: Yashan 
Nashan (twice repeated). (Ib., ib.) And 
the old ye shall remove because of the new. 
Infer from this that their granaries were 
filled up with the old crop and their barns 


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152 Sipe 33p 


Jochanan said: ‘I remember a time when 
there were four saahs of flour for one selah, 
and there were many lying swollen from 
starvation in Tiberia, for they did not have 
an issar with which to buy food’” R. 
Jochanan said again; “I remember that 
working people did not wish to take work 
on the east side of the city, as the smell of 
bread [which the west wind carried to 
them] would cause an increase in their ap- 
petite and would kill them.” R. Jochanan 
said again: “I remember when a child broke 
apart a piece of carob, from which a con- 
tinuous flow of honey poured out on his 
hands.” R. Elazar said: “I remember. when 
a raven would catch a piece of meat, a con- 
ainuous flow of fat would be seen dropping 
from the height to the ground.” R. Joch- 
anan said again: “I remember times when 
young girls of sixteen and boys of seventeen 
would walk together and did not sin.” R. 
Jochanan said further: “I remember when 
it was said in college: ‘He who assents to 
them (does not antagonize their errors) falls 
into their hands, and he who confides in 
them,—all that is his are theirs.’ ” 

Tt is written (Ruth 1, 2) Machlon and 
Chilyon, and in (I Chron. 4, 22) Joash and 
Saraph. Rab and Samuel differ. One said 
that their real names were Machlon and 
Chilyon. But why were they named Joash 
and Saraph? Joash, because they gave up 
hope of Divine redemption, and Saraph, be- 
cause they were doomed to be burnt. And 
the other says their real names were Joash 
and Saraph. And why were they named 
Machlon and Chilyon? Machlon, because 
they made themselves very common by their 
emigration, and Chilyon, because they were 
doomed to destruction. We are taught in a 
Baraitha in accordance with the one who 
holds that Machlon and Chilyon were their 
real names. What is the meaning of the 
passage (Ib., ib.) And Joachim and the men 
of Goseba, and Joash and Saraph, who had 
dominton in Moab and Yoshbei lechem. And 
these are ancient things. Joachim, refers 
to Joshua, who had confirmed the oath which 
was given to the men of Gibeon; and the 
men of Goseba refers to Machlon and Chil- 
yon. And why were they named Yoash and 
Saraph? Because they gave up hope of 
Divine remeption. Who had dominion in 
Moab, refers that they had married daugh- 
ters of Moab. And Joshbei-lechem, refers to 





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155 3p yp? 


taba b. Chanan said: “The passage reads, 
and he is Levi, which does not mean that he 
was a Levite, but that his name was Levi.” 
Tf so, how is the following to be understood 
(Ib. 17) I have obtained a Levite for a 
priest. There it is understood that he 
happened to get a man by the name 
of Levi? Was not his name Jonathan, 
as it is written (Ib. 18, 30) And 
Jonathan the son of Gershom. .. . 
were priests, etc. And according to your 
theory, was he then the son of Menashe? 
Behold, he was the son of Moses, as it 1s 
written (I Chron. 23, 15) The sons of Moses 
were Gershom and Eliezer. But you will 
have to explain this that it is written 
Menashe, because he acted (idolatrous) like 
Menashe, therefore he is called Menashe. 
In this instance you could explain like- 
wise that the phrase of. Juda is em- 
ployed because Menashe came from Juda. 
R. Jochanan, in the name of R. Simon b. 
Jochai, said: “From this it is to be inferred 
that every corruption is fastened to the cor- 
tupt (who originally started it).” You may 
infer the same from the following (I Kings 
1, 6) And his mother had borne him after 
Abshalom the son of Maacha? We must say 
that because he acted like Abshalom, who 
also rebelled against the kingdom, the verse 
conjoined him with Abshalom. 
R. Elazar said: “Always shall a man join 
a respectable family, for we see that when 
Moses married the daughter of Jethro, Jona- 
_than [mentioned above] was the outcome, 
and when Aaron married the daughter of 
Aminadab, the outcome was Pinchas.” But 
was not Pinchas also a descendant of Jethro? 
Behold, it is written (Ex. 6, 25) #lazar took 
one of the daughters of Putiel for a wife, 
and she bore unto him Pinchas. Does Putiel 
not refer to Jethro, who used to fatten ani- 
mals for idolatry? Nay, this Putiel refers 
to Joseph, who conquered his passion at the 
incident of Potiphar. But is it not said else- 
where that the tribes spurned Pinchas, say- 
ing: See the descendant of Puti, whose 
grandfather had fattened calves for idols? 
(Fol. 110) We must therefore say that 
[both names are applicable. And] if his 
mother’s father was a descendant of Joseph, 
his mother’s mother was a descendant of 
Jethro; or if his mother’s father was a de- 
ecendant of Jethro, his mother’s mother was 
a descendant of Joseph. This can also be 


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154 Rana 835 T3P 


were filled up with the new, and Israel would 
say: “Why should we remove the old crop 
for the new one?” R. Papa said: “Upon 
everything age is an improvement with the 
exception of dates, beer, and fish-hash.” 


CHAPTER SIX. 


(Fol. 98) R. Chiya b. Joseph said: “The 
fate of wine depends upon one’s luck, as it 
is said (Habak. 2, 5) And even the wine of 
a proud man rebels, whose house will not 
stand.” R. Mari said: “The one who is 
proud is not tolerated even among his house- 
hold, as it is written And even the wine of a 
proud man rebels, whose house will not 
stand.’ What is the meaning of Whose 
house will not stand? i.e., he is not tolerated 
by his household. R. Juda, in the name of 
Rab, said: “An ordinary commoner who dis- 
guises himself in the garment of a scholar 
will not be able to enter the habitation of 
the Holy One, praised be He! for it is writ- 
ten here (Naveh), will not stand, and it is 
written (Hz. 15, 13) Unto Thy habitation 
(Naveh).” 

(Ib. b) It is written in the book of Ben 
Sira: I have weighed everything on the scale 
and did not find a thing to be lighter than 
bran; however, a groom who resides in the 
house of his father-in-law is lighter than 
bran; and still lighter than he is a guest 
who brings with him an uninvited compan- 
ion; and still lighter is the one who answers 
before he has heard thoroughly the question, 
as it is said (Prov. 18, 13) When one re- 
turneth an answer before he understandeth 
(the question) it is folly unto him and a 
shame. 


CHAPTER EIGHT. 


(Fol. 109 b) But is not the name of the 
mother’s side also mentioned [in the rec- 
ord]? Behold! it is written (Jud. 17, 7) 
And there was a young man out of Bethtle- 
hem-Judah of the family of Judah, but he 
was a Levite, and sojourned there. Now, 
does not this passage contradict itself? It 
says of the family of Judah, from which it 
is to be inferred that they came from the 
tribe of Juda; and then it says he is a Levite, 
which means that he was of the tribe of Levi. 
We must conclude that his father was from 
Levi and his mother from Juda, and never- 
theless it is said of the family of Juda, 


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20) Those who leave no changes fear no 
God. R. Jochanan and R. Joshua b. Levi 
differ. According to one a son is meant, 
and according to the other a disciple. We 
can infer that R. Jochanan is the one who 
holds that it refers to a disciple; for R. 
Jochanan said: “This is the bone of my 
tenth son [whom I have buried].” The infer- 
ence is sustained. Now, if R. Jochanan re- 
fers to a disciple then R. Joshua b. Levi 
refers to a son, if so, why do we find that R. 
Joshua b. Levi did not go to a funeral un- 
less the deceased was childless, because it is 
written (Jer. 22, 10) Weep sorely for him 
that goeth away, which R. Juda in the 
name of Rab interpreted to refer to one who 
passeth away without a son! It must be 
concluded that R. Joshua b. Levi was the one 
who said it refers to a disciple. Now since 
R. Joshua b. Levi is the one who holds it 
refers to a disciple, we must say that R. 
Jochanan is the one who holds it refers to a 
son. If so, then it means that R. Jochanan 
contradicts himself, [for above it was 1n- 
ferred that he held it referred to a disciple]. 
This is not difficult to explain, for one he 
said in his own name, and the other in the 
name of his teacher. 

R. Pinchas b. Chama lectured: “What is 
the meaning of the passage (I Kings 11, 21) 
And when Hadad heard in Egypt that David 
slept with his father, and that Joab, the 
captain of the host died. Why does the 
passage concerning David say Jay and con- 
cerning Joab say died? Because David left 
sons, therefore it says lay, but Joab did not 
leave any sons, therefore it says died. Did not 
Joab leave sons? Behold the passage says 
(Ezra 8, 9) Of the sons of Joab, Obediah. 
etc. We must therefore explain the above con- 
tradiction thus: David who left a son like 
himself, is referred to as merely lay, but 
Job did not leave a son resembling himself; 
therefore he is mentioned as died. 

R. Pinchas b. Chama lectured: Poverty 
is more difficult in a house even more than 
fifty lashes. R. Pinchas b. Chama lectured 
again: “If one has a sick pefson in his house, 
he shall go to a wise man and request him to 
pray for the sick one, as it is said (Prov. 
16, 14) The fury of a king is like the mes- 
sengers of death; but a wise man will ap- 
pease tt. 

(Fol. 118) (Joshua 17, 14) And the chil- 
dren of Joseph spoke unto Joshua saying 


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proved by the fact that the Putiel is spelled 
in the plural.” Raba said: “If one is about 
to marry, he ought first to investigate the 
character of the bride’s brothers, as it is 
said: (Ib., ib. 23) And Aaron took Elisheba 
the daughter of Aminadab, the sister of 
Nachshon. For what purpose is the sister 
of Nachshon written? Since the passage 
says that she was the daughter of Aminadab, 
is it then not evident that she was the sister 
of Aminadab? Hence this is an intimation 
that one who is about to marry should in- 
vestigate the brothers ef his prospective 
bride.” It was taught in a Baraitha that 
the majority of the children resemble the 
brothers of their mother. 

(Jud. 18, 3) And they turned in thither 
and said unto him who brought thee hither 
(halom), and what dost thou in the place 
and whom has thou there (Poh)? They said 
this to him: “Are you not a descendant of 
Moses, of whom it is written (Ex. 3, 5) 
Draw not nigh hither (halom)? Are you 
not a descendant of Moses, of whom it is 
written (Ib.) What is that in your hand 
(Ma ze)? And are you not a descendant of 
Moses, of whom it is written (Deut. 5, 28) 
But as for thee, remain thou here (Poh) ?” 
And he answered: “Thus have I a tradition 
from the house of my grand-father: A man 
should rather hire himself out to idolatry 
than to be dependent on men.” He thought 
it meant real idolatry, but in reality it means 
“for labor strange to him” (below his dig- 
nity), just as Rab said to Cahana: “Flay a 
carcass in the street [and earn a living if 
you are in need] and say not I am a noble 
priest, [and it does not befit me].” As soon 
as David saw that he was so fond of money 
he appointed him treasurer for the govern- 
ment, as it is said (I Chron. 26, 24) She- 
buel, the son of Gershom, the son of 
Menashe, superintendent of the treasuries. 
Was then his name Shebuel? Behold, it 
was Jonathan. R. Jochanan said: “This 
means that he repented to God with all his 
heart.” 

(Fol. 115) R. Jochanan said in the name 
of R. Simon b. Jochai: “He who leaves no 
son to succeed him, the Holy One, praised be 
He! is filled with anger at him, for it is 
written here (Num. 27, 8) Then shall ye 
cause his inheritance to pass (Haabartem), 
and it is written there (Zeph. 1, 15) That 
day is a day of wrath (Ebrah).” (Ps. 55, 


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have taken nearly all Palestine? [for the 
majority were murmurers]. Whereupon 
Abaye answered, “They refers to the mur- 
murers of the company of Korah.” 

(Fol. 119) R. Chidka said: “I had a col- 
league, Simon the Sikmoni, who was one 
of the disciples of R. Akiba. He used to 
say thus: ‘Moses our master was aware that 
the daughters of Z’laphchad were to inherit ; 
but he did not know whether they were en- 
titled to the [extra] share of the first-born, 
and the passage about the inheritance 
should have been written through Moses, 
even if the case of the daughters of 
Zlaphchad had not happened, but they 
merited by Heaven that this passage should 
be written through them. The same was 
the case with the wood-gatherer. Moses 
our master was aware that for the crime he 
committed there is capital punishment, as 
it is said (Ex. 31, 14) One that desecrated 
it shall surely be put to death, but he did not 
know by which of them he should be execut- 
ed; and the passage should have been writ- 
ten through Moses even if the case of the 
wood-gatherer had not happened. But as 
he was guilty it was written through 
him; and this is (Ib. b.) to teach us what 
good things are brought about through the 
agency of good men and bad things are 
brought about through the agency of bad 
men.” 

(Ex. 15, 17) Bring them and plant them. 
They did not say us, but then this was a 
prophecy, of which they themselves did not 
know what they were prophesying. (Num. 
28, 2) And they stood before Moses and be- 
fore Elazar the priest, and before the princes 
and all the congregation. Is it possible that 
when Moses did not answer them that they 
were going to complain before the princes? 
We must therefore reverse the passage, so 
said R. Jashia. Abba Chanan in the name 
of R. Elazar said: “All of them were in the 
house of learning when they came to make 
their complaint.” In what point do they 
differ? One holds that even in the presence 
of a teacher a disciple should not be honored. 
hut the other one holds that in the presence 
of a teacher a risciple should be honored. 
The halacha prevails that he may or may not 
be honored; and it presents no difficulty. In 
case the master himself honors the disciple, 
honor should be given to him by others also; 
but if he does not, others should also not 


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Why hast thou given me but one lot and one 
part for an inheritance, seeing I am a great 
people, for as much as the Lord hath blessed 
me thus. This passage serves the purpose of 
conveying good advice to mankind; in effect, 
that one shall take care not to be afflicted by 
a covetous eye. And this is what Joshua 
said to the children of Joseph (Ib., ib. 85) 
“If thou art a numerous people, then get 
thee up to the wood country,” which means, 
Go and hide thyself in the forest that no 
covetous eye may afflict thee (Ib. b) But 
they answered: “We are the descendants of 
Joseph, whom a covetous eye cannot afflict, 
as it is written (Gen. 49, 22) A son of grace 
is Joseph, a son of grace even beyond the 
reach of an eye.” And R. Abahu explained 
thus: “Do not read it Aley ayin (upon the 
eye), but read it Olei ayin (above the fear 
of an eye).” R. Joseph b. Chanina said : 
“We infer it from here (Ib. 4%, 16) And let 
them grow a multitude in the midst of the 
earth; i.e., just as the fishes multiply in the 
water and no covetous eye may afflict them, 
so also shall the children of Joseph not be 
afflicted by a covetous eye. 

The shares of the spies, Joshua and Caleb 
inherited. Whence is this deduced? Ula 
said: “The passage says (Num. 14, 38) But 
Joshua, the son of Nun and Caleb, . . - 
remained alive. What is meant by remained 
alive? Sall we take it literally? For this 
there is another passage (Ib. 26, 65) Save 
Caleb and Joshua. We must then conclude 
that the first-cited verse means that they 
lived with their shares.” The murmurers 
and the congregation of Korah had no share 
in the land of Israel. Have we not been 
taught in a Baraitha that the shares of the 
spies, the murmurers, and the congregation 
of Korah, Joshua and Caleb inherited? This 
presents no difficulty. The Tanna of our 
Baraitha compares the murmerers to the 
spies, while the other master does not, as we 
are taught in the following Baraitha (Ib. 
27, 3) Our father died in the wilderness, 
refers to Z’laphchad, but he was not of the 
company, refers to the spies; of those who 
gathered themselves, refers to the murmur- 
ers; in the company of Korah, literally. 
Hence one compares the murmurers to the 
spies and one does not. R. Papa raised the 
following objection to the above: Accord- 
ing to hina whe compared the murmurers 
to the spies, them Joshua and Caleb must 


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Zebinah said: “Learn from this that he 
made a wedding ceremony, as if he 
were marrying for the first time; he 
placed her under a canopy, Aaron 
and Miriam sang before her and the minis- 
tering angels said (Ps. 113) The mother of 
the children shall rejoice.” Further the 
Scripture mentions the daughters of 
Zelaphehad according to their age, and here 
according to their wisdom. And this sup- 
ports R. Ami, who said: “In the college 
preference is given to wisdom [over age], 
but at a banquet, however, preference is 
given to age.” R. Ashi said: “This only re- 
fers to one who excels in wisdom and [con- 
cerning a banquet] only he who is of ad- 
vanced age.” In the school of R. Ishmael it 
was taught: “All the daughters of Z’lapchad 
were equal in wisdom, as it is said (Num. 
36) And they were; i.e., all were alike.” 
(Fol. 121) There isa Mishnah Rabban Si- 
monb. Gamaliel said: ‘Never were there any 
more joyous festivals in Israel than the fif- 
teenth of Ab and the Day of Atonement, for 
on them the maidens of Jerusalem would go 
forth dressed in white garments—borrowed 
ones, however, in order not to cause shame 
to those who had none of their own. It is 
readily understood why the Day of Atone- 
ment should be a day of rejoicing, because 
that is a day of forgivenness, and on that 
day the second tables of the Law were given 
to Moses; but why should the fifteenth of Ab 
be a day of rejoicing? “Because,” said R. 
Juda in the name of Samuel, “on that day 
the members of the different tribes were per- 
mitted to intermarry.” What passage did 
they interpret to prove this? (Num. 36, 6) 
This is the thing which the Lord hath 
commanded concerning the daughters of 
Zelaphehad, etc., i.e., this thing should only 
apply for this generation, but not for later 
generations. Rabba b. b. Chana in the name 
of R. Jochanan said: “On that day (fifteenth 
of Ab) the members of the tribe of Benja- 
min were permitted to intermarry with the 
other tribes, as it is said (Jud. 21, 1) Mow 
the men of Israel had sworn in Mizpah, say- 
ing: ‘Not any one of us shall give his daugh- 
ter unto Benjamin for a wife.’ What pass- 
age did they interpret? The passage reads: 
Any one of us, but not our children.” R. 
Dimi b. Joseph in the name of R. Nachman 
said: “On that day the last of those who 
were destined to die in the desert perished ; 


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honer him in the presence of his teacher. 

There is a Baraitha that the daughters of 
Zlaphchad were wise, understood lecturing, 
and were also righteous. They were wise, 
as their protest was to the point, for as R. 
Samuel b. R. Isaac said: “On that day Moses 
our master was sitting and lecturing about 
the law of Yibum.2 They then said to him: 
‘Tf we are considered as a son, then let us 
inherit; and if we are not considered at all, 
then let our uncle marry our mother.” Im- 
mediately follows (Num. 27, 5) And Moses 
brought the case before the Lord. They 
understood lecturing, as they said: If we 
should have a son, we would not say a word. 
But is there not written in a Baraitha that 
they said if there should be a daughter in- 
stead of a son? R. Jeremiah said: “Strike 
out the word daughters from the Baraitha.” 
Abaye, however, said: “It is not necessary 
to strike it out, for they said, ‘If there should 
have been even a daughter from a son, we 
would not say a word”” They were upright, 
because they married only such that were 
worthy for them. 

We are taught R. Eliezer b. Jacob says: 
“Even the youngest of them was not less 
than forty years of age when she married.” 
Is that so? Did not R. Chisda say: “If a 
woman marries at less than twenty years of 
age she bears children until sixty. After 
twenty, she bears until forty; but when she 
marries after forty, she can no longer bear 
children?” We must say that because they 
were upright, a miracle happened to them, 
as it also happened to Jochebed, concerning 


whom it is written (Ex. 2, 1) And there’ 


went a man of the house of Levi, and he took 
a daughter of Levi. (Fol. 120) Is it possible 
that a woman of one hundred and thirty 
years of age should be named daughter? for 
R. Chama b. Chanina said: “This passage 
refers to Jochebed, whose mother was preg- 
nant while on the road to Egypt, and she 
was born between the walls (when they ar- 
rived in Egypt), as it is written (Num. 26, 
59) Jochebed the daughter of Levi, whom 
(her mother) bore to Levi in Egypt.” And 
why is she named daughter? R. Juda b. 
Zebinah said: “Because the signs of youth 
returned to her. The body became smooth 
again, the wrinkles of age were straight- 
ened.” Why then does it read “he took?” 
It ought to be “he remarried.” R. Juda b. 


1). Deut. 25, 27. 


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of Levi, of which the number was from 
thirty years.” But from any other tribe you 
say that no one entered into the land of 
Israel? Behold! Here is a Baraitha that 
Yair and Machir, the sons of Manasseh, 
were born in the time of Jacob, and did not 
die until aiter the entering into the land of 
Israel, for itis said (Josh. 7,5) And the men 
of Ai smote of them about thirty-six men, and 
we are taught in a Baraitha: Thirty-six men 
exactly, so is the opinion of R. Juda. 
R. Nachman then said to him: “How can 
you say so? Is it not written about thirty- 
six. We must therefore say that this refers 
to Yair b. Manasseh, who equalled the ma- 
jority of the Sanhedrin.” [Hence he entered 
the land of Israel]. R. Acha b. Jacob said: 
“Those who were less than twenty and more 
than sixty years old were not included in 
that decree.” 

The schoolmen propounded a question: 
How was the land of Israel divided? Was 
it divided into twelve parts for twelve tribes 
(each tribe getting an equal share), or by 
the heads of the men? (Fol. 122) Come and 
listen! (Num. 26, 56) According as they 
are many or few [hence it was divided 


among the tribes and not by the heads of 


men]. And there is also a Baraitha: In 
the future the land of Israel will be divided 
among thirteen tribes, while in the past it 
was divided only among twelve; and it was 
also divided according to the value of money, 
and it was also divided only by lot and by 
the Urim and Tumim, as it is written (ib. 
55) By the decision of the lot. How so? 
Elazar was attired in the Urim and Tumim. 
Joshua and all Israel were standing by, and 
one urn containing the names of the tribes, 
and another urn containing the boundaries 
of the land, were placed there, and Hlazar, 
influenced by the Divine Spirit, would say 
thus: “Zebulun will now come out from the 
urn, and with him the boundary of Achu.” 
And then one of the tribe of Zebulon would 
put his hand into the urn and draw the name 
of his tribe, and then put his hand into an- 
other urn and draw Achu. And then again 
Elazar, influenced by the Divine Spirit, 
would say: “Now Naphtali will come, and 
with him the boundary Kinousar.” And so 
it was with each tribe. However, the divi- 
sion in the future world will not be equal to 
to the division of land in this world, as in 
this world, usually, the lot of one is a field 


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for the master said that as long as those 
detined to die in the wilderness were still 
alive, the Lord did not speak to Moses, (in a 
favorable manner), as it is said (Deut. 2, 6) 
And it came to pass, when all the men of 
war were spent by dying from the midst of 
the people, that the Lord spoke unto me, 
saying; i.e., unto me in particular.” Ula 
said: “On that day the guards, appointed 
by Jeroboam to prevent the Israelites from 
coming to Jerusalem, ‘were abolished by 
Hoshea, the son of Elah, who said: (Fol. 31) 
‘Let them go wherever they choose.” R. 
Mathna said: “On that day permission was 
granted to bury the dead who were killed 
in battle at the city of Bethar;” for R. 
Nathan said: “On that day, when those 
killed at Bethar were permitted to be buried, 
the assembly at Yamnia ordained the section 
of the after meal benediction: Blessed art 
thou, God the good, that doth good. By the 
good is meant that the bodies were not left 
to putrefy and by doth good, that burial was 
permitted.” Rabba and R. Joseph both 
said: “On that day Israel would cease to cut 
wood for the altar, as we are taught in a 
Baraitha: R. Eliezer the Great said: “From 
the fifteenth day of Ab the heat of the sun 
is lessened and the timber is not longer dry, 
so they ceased to cut wood for the altar.’ ” 
R. Menashia adds: And it was called the day 
of breaking the axe. From that day on, he 
who adds the night to his day-study may 
have years and days added to his life, but 
to him who does not, it may not be added 
to his days. R. Joseph was taught that the 
last statement means his mother will bury 
him. 


Our Rabbis were taught: “Seven persons 
overlined the entire world—namely, Me- 
shushelach saw Adam the first; Shem saw 
Meshushelach ; Jacob saw Shem; Amram saw 
Jacob; Achiya, the Shilanite, saw Amram; 
Elijah the Prophet has seen Achiya, and is 
still alive.” But how can you say Achiah 
saw Amram? Is it not written (Num. 26, 
35) There was not left of them one man 
save Caleb and Joshua? R. Hamnuna said: 
“The tribe of Levi was excluded from the 
decree [to die in the desert], as it is written 
(Ib. 14, 29) In this wilderness shall your 
carcasses fall, and all that were numbered 
of you, according to your whole number from 
twenty years; i.e., only those who were 
counted from twenty years, but not the tribe 


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session.” 

(Fol. 123) (Gen. 48) Which I took out of 
the hand of the Emorite with my sword and 
with my bow. Did he indeed take it with 
sword and bow? Is it not written (Ps. 44, 
7) For not in my bow will I trust, and my 
sword shall not help me? We must there- 
fore explain it that with my sword, refers 
to prayer, and with my bow, to supplication. 

R. Chelbo questioned R. Samuel b. Nach- 
meni: “What is the reason that Jacob took 
away the privilege of the first-born from 
Reuben and gave it to Joseph?” You ask 
for the reason? Does not the Scripture state 
the reason When he defiled his father’s bed? 
“What I ask, is this: Why did he give it to 
Joseph?” and he rejoined: “I will tell you 
a parable to which this case is similar: 
There was one who had raised an orphan in 
his house. At a later period the orphan be- 
came rich, and thought, I will recompense 
my benefactor.” R. Chelbo said to him: 
“And how would it have been had Reuben 
not sinned? Then Jacob would have given 
nothing to Joseph?” R. Samuel b. Nach- 
meni replied: “Your teacher, R. Jonathan, 
did not explain it so, but as follows: The 
first-born was destined to come from Rachel, 
as it is written (Ib. 37) These are the gen- 
erations of Jacob and Joseph. But Leah 
was preferred by virtue of her prayers. 
Nevertheless, because of Rachel’s discretion, 
the Holy One, praised be He! returned it to 
her.” And in what consisted Rachel’s discre- 
tion? As it is written (Ib. 12) And Jacob 
told Rachel that he was her father’s brother, 
and that he was Rebekah’s son. ‘The brother 
of her father? Was he not the son of her 
father’s sister? It was thus: He asked her 
whether she would marry him. She said, 
“Yea, but my father is very shrewd, and you 
cannot persuade him.” And to the ques- 
tion: “What does it mean?” She answered : 
“T have a sister who is older than me, and 
my father will not give me to you while she 
is not married.” Then he said: “I am his 
brother in shrewdness.” She then asked 
him: “Is it, then, allowed to the upright to 
be shrewd?” And he answered: “Yea, as 
(II Sam. 22, 27) With the pure thou wilt 
show thyself pure, and with the perverse 
thou wilt wage a contest.” And then he 
furnished her with some signs, that when she 
should be brought to him he would ask her 
for these signs, and he might be sure that 


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of grain, and of another, one of fruits; but 
in the world to come; everyone will have a 
share in the mountains, valleys and plains. 
As it is said (lzek. 48, 31) The gates of 
Reuben, one, etc.; every one the same, and 
the Holy One, praised be He! will Himself 
assign the shares, as it is said (Ib. 29) And 
these are their allotted division, said the 
Lord Eternal. We see, then, that the Barai- 
that states that in the past the division was 
twelve parts to the twelve tribes. Hence it 
was divided among the tribes and not sever- 
ally. The inference is sustained. The mas- 
ter said: “The land of Israel will in the 
future be divided among thirteen tribes.” 
Who will be the thirteenth? R. Chisda said: 
“The prince of Israel will be the thirteenth, 
as it is written (Ib. 19) And they that serve 
the city out of all the tribes of Israel, shall 
fill it’ R. Papa said to Abaye: “But per- 
haps this refers merely to public service?” 
And he answered: “This could not be borne 
in mind, for it is written (Ib. 21) And the 
residue shall be for the prince on the one 
side and on the other of the holy offering, 
and of «the possession of the city,’ ete. 
(Hence a real share is to be given to them 
by all tribes). And as to the value of 
money, as it is said, According as they are 
many or few. To what does this refer? 
Shall we assume that money was applied to 
the quality of the shares? Were they then 
so foolish as to take a bad field and money 
for it? But this refers only to quality of 
distance. 

We are taught (Num. 26) It was divided 
only by lots. Except Joshua and Caleb. 
What does this mean? Shall we assume that 
they did not take any land at all? Is it 
possible? If, as said above, they took the 
shares that were not theirs, how much more 
ought they take their own? It means they 
did not take by lots, but by the decree of 
Heaven. Joshua, as it is written (Joshua 
19, 50) By the order of the Lord did they 
give him the city which he had asked— 
Timnath Serah on the mountains of 
Ephraim. And Caleb—as it is written (Jud. 
1, 20)And they gave Hebron unto Caleb as 
Moses has spoken. But was not Hebron one 
of the cities of refuge? Abaye said: “It re- 
fers to the suburbs and village surrounding 
the city, as it is written (Josh. 21) But the 
field of the city and its villages they gave to 
Caleb the son of Yephunah for his pos- 


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tiyah and Nearyah and Rephayah, and 
Uzzie, the sons of Yishi. And they smote 
the rest of the Amalekites that had escaped, 
and dwelt there unto this day. Rabba b. 
Shila thereupon said: “Yishi was a descend- 
ant of Manasseh, as it is written (Ib. 5, 24) 
and the children of Manasseh were Epher 
and Yishi.” 

(Fol. 133 b.) MISHNAH: He who be- 
queathed his estates to strangers, leaving 
his children without anything, although his 
act is valid, yet the minds of the sages find 
not pleasure in his action. R. Simon b. 
Gamaliel, however, maintains: “If his chil- 
dren were not going in the right way, he will 
be remembered for blessings.” 

(GEMARA). Joseph b. Joezer had a son 
of bad habits; and he had also a measure full 
of dinars. Because of this, he consecrated 
the dinars to the Temple. The son went and 
married the daughter of Gadil, the master 
of the crowns for King Janai, and when his 
wife had borne a child, he bought a fish for 
her, and found in it a pearl. His wife said 
to him: “Do not carry it to the court of the 
king, as they will appraise it cheaply and 
will take it from you. ‘Take it, rather, to 
the treasurer of the sanctuary, but do not 
mention any price for it, as if you should 
do so, you will have no right to change it 
thereafter, as there is a rule that dedication 
to the Lord [by word alone] is equal to de- 
livery in private transactions (and one had 
no longer right to retract).” He did so, and 
it was appraised by the treasurer at thirteen 
measures of dinars. The treasurer then said 
to him: “We have now in the treasury only 
seven measures of dinars, as the taxes are 
not yet collected.” And he answered: “Let 
the remaining six measures be consecrated 
to heaven.” And the treasurer recorded in 
his book: “Joseph b. Joezer brought to the 
sanctuary one measure, while his son has 
brought six.” R. Juda said: “Shrewd 
scholar, be not of those who unlawfully pass 
an inheritance from one hand to another not 
even from a bad son to a good one; and sure- 
ly not from a son to a daughter.” 

Our Rabbis were taught: It happened in 
the case of one whose children had evil 
habits, that he bequeathed all his estates to 
Jonathan b. Uziel; and the latter sold a 
third of them, consecrated a third, and the 
remaining third he returned to the de- 
ceased’s sons. And Shamai the Elder, came 


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she was not exchanged for Leah. Thereafter, 
when Leah was about to be brought to him 
instead of Rachel, the latter said to herself: 
“Now my sister will be ashamed.” She went 
and confided the signs to her. And this is 
what is written (Gen. 29, 25) And it came 
to pass that in the morning, behold, it was 
Leah. From which it is to be inferred that 
until the morning he did not, know that she 
was Leah, because of the signs which Leah 
received from Rachel. 

Abba Chalipa Cruyah questioned R. 
Chiya b. Abba: “Of Jacob’s children who 
came to Egypt in the total sum, you will find 
only sixty-nine.” And he answered: “There 
was a twin with Dinah, as it is written (Ib. 
46, 15) V’eth (with) Dinah their sister.” 
According to your theory there (Ib. b) was 
a twin with Benjamin also, for it is also 
written (Ib. 43) Hih Benjamin. Whereupon 
R. Chiya said: “A valuable pearl was in my 
hand, and you wanted to deprive me of it? 
So said R. Chama b. Chaninah: “This refers 
to Jochebed, whose mother was pregnant, 
and bore her within the walls, as it is said 
(Num. 26, 59) Whom her mother bore to 
Levi in Egypt; i.e., she was born in Egypt, 
but her pregnancy was not in Kgypt.’” 

R. Chelbo again questioned R. Samuel b. 
Nachmeni: “It is written (Gen. 30, 25) 
And it came to pass, when Rachel had borne 
Joseph, ete. Why when Joseph was born?” 
And he answered: “Because Jacob our 
father saw that the descendants of Esau 
would become submissive only to the de- 
scendants of Joseph, as it is said (Oba. 1, 
18) And the house of Jacob shall be a fire, 
and the house of Joseph a flame, and the 
house of Hsau stubble.’ R. Chelbo objected 
to him from (I. Sam. 30, 17) “And David 
smote them from the twilight even unto the 
evening of next day,’ etc. (Hence we see 
that they were submissive also to David, who 
was a descendant of Judah, and not of 
Joseph). Samuel answered: “The one who 
made you read the prophets did not read 
with thee Hagiographa, in which it is writ- 
ten (I Chron. 12, 21) And as he was going 
over to Ziklag. captains of the 
thousands that belonged to Manasseh.” 
[Hence they were submissive to the descend- 
ants of Joseph]. R. Joseph objected from 
(Ib. 4, 42, 43) And some of them, even of 
the sons of Simeon, five hundred men, went 
to Mount Seir, having at their head Pela- 


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169 apy? 


more his sons who occupy themselves 
with the Torah. So is the opinion of R. 
Meir. R. Juda, however, says: “It is a 
meritorious act to support the sons, and so 
much the more to support the daughters, 
because of their humiliation [if they should 
have to beg].” 

(Fol. 145 b) We are taught: Who is con- 
sidered a wealthy man, who is considered 
well known? The one who is a master in 
Haggada. Who is considered like a banker 
or a broker [who does business at his home 
only and is not well known to the com- 
munity]? The one who occupies himself 
with argumentive dialectics, one who is a 
master in dialectics. Who is considered like 
one who makes his living by selling things 
which are to be measured, or like the one 
who gathers his money little by little, until 
it finally becomes a considerable amount? 
The one who gathers the decisions of the 
Rabbis, little by little, and finally possesses 
a great deal of wisdom. All are dependent 
upon the owner of wheat, which is the 
Gemara, [as only by the studying of it are 
we able to understand the Mishnayoth and 
the Baraithas]. 


R. Zera in the name of Rab said: “What 
is the meaning of (Prov. 15, 15) All the 
days of the afflicted are evil? This refers 
to the masters of Gemara [because they 
must find out how to decide the laws from 
the Mishnayoth, which always need an ex- 
planation]. “But he that is of a cheerful 
heart,” ete., refers to the one who is a master 
in Mishnah. Rabba, however, maintains the 
reverse. And this is what R. Mesharshia 
said in the name of Raba: “What is the 
meaning of the passage (Hccl. 109) He that 
moves stones will be hurt through them, he 
that cleaveth wood will be endangered 
thereby, i.e. he that moves stones will be 
hurt by them, refers to the masters of the 
Mishnah; he that cleaveth wood will be en- 
dangered thereby, refers to the masters of 
Gemara, because they do not always succeed 
in finding out the correct decisions.” R. 
Chanina said: “All the days of the afflicted, 
etc., refers to one who has a bad wife, but 
he who is of a cheerful heart, etc., refers to 
one who has a good wife.” R. Janai said : 
“And the days of the afflicted, etc., refers to 
one who is fastidious; and he that ts of a 
cheerful heart, etc., refers to one who has 
a good physical constitution.” R. Jochanan 


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with his staff and began to rebuke him. He 
said to him: “Shamai, if you have the right 
to nullify that which I have sold and that 
which I have consecrated, because I am not 
the sole owner, then you have also a right 
to take away the property which I have re- 
turned to the children (Fol. 134). But if 
you have no right to do the former because 
you consider me the real owner, who can do 
with his property as he pleases, then you 
cannot nullify that which I gave to the 
son.” And Shamai exclaimed: “The son of 
Uziel has insulted and conquered me! The 
son of Uziel has insulted and conquered 
me !” 


CHAPTER NINE. 


(Fol. 140b) MISHNAH: If one says: “Tf 
my pregnant wife will give birth to a male 
child he shall take [inheritance] a mana,’ 
and she gave birth to a male, the mana is to 
be given to him. “If a female, she shall take 
two hundred zuz,” she takes two hundred. 

(Fol. 141) Shall we assume that a daugh- 
ter is better for him than a son (as the 
Mishnah says, “If a male one hundred, and 
a daughter two hundred)?” MHas not R. 
Jochanan said in the name of R. Simon b. 
Jochai: “The Holy One, praised be He! is 
full of wrath against the one who leaves no 
son to succeed him, for it is written’ (Num. 
27, 8) And if a man die and leave no son, 
then shall you cause his inheritance to pass 
(wha’vartem) unto his daughter. And the 
word ’avarah has the meaning of evrah! 
(meaning wrath), as is written (Zeph. 1, 
15) That day is a day of wrath (evrah) ?” 
Concerning inheritance, a male is_bet- 
ter for him [as he bears his name]; but 
as to comfort for the house, a daughter is 
better for him. Samuel explained: “The 
Mishnah treats of a woman who is pregnant 
with her first child.” And it is in accordance 
with R. Chisda, who said elsewhere: “If the 
first child is a female, it is a good sign for 
future children.” According to some, be- 
cause she will educate the sons; and accord- 
ing to others, that she should not be afflicted 
by a covetous eye. Said R. Chisda: “As for 
me, I always give preference to females over 
males.” And if you wish, it may be said 
that our Mishnah is in accordance with R. 
Juda, for we are taught in a Baraitha: 
It is a meritorious act for one to sup- 
port his daughters, and so much the 


1). The words ‘avarah and evrah are spelled alike. 


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liked folding documents, and was angry at 
the writer. But as to the second case (when 
he said that the correct and nice writing 
was by Juda), this is in accordance with R. 
Dimi, the brother of Safra, who taught: 
“Man should not count up his netghbor’s 
good qualities, for he may be induced to 
speak of his shortcomings,” (very often 
blaming comes from praising). R. Amram, 
in the name of Rab, said: “From the follow- 
ing three transgressions one cannot escape 
every day sinful (obscene) imaginations, de- 
votion in prayers and slander.” How can 
you think that all the people slander one 
another every day? (Fol. 165) It means 
indirect slander. R. Juda said in the name 
of Rab: “The majority of men are suspected 
of robbery, the minority are suspected of 
adultery, and all of slander.” How can you 
think that all are suspected of slander? Say 
then: “and all of indirect slander.” 

(Fol. 176b) R. Ishmael said: “If one 
wishes to become wise, he shall occupy him- 
self with the study of Nezikin (civil law), 
for there is no richer section [of wisdom] 
in the entire Law than in it, which is like 
a bubbling spring. And those who wish to 
study civil law may take lessons of Ben 
Nanas.” 


END OF TRACT BABA BATHRA. 


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said: “All the days of the afflicted are evil, 
refers to one whose nature is merciful, and 
who takes to heart everything which hap- 
pens to his fellow-men; but he that is of a 
cheefal heart, etc., refers to him who is 
merciless.” R. J. Joshua b. Levi said: “All 
| thts, etc., refers to one who is pendantic; 
but ke, ete., refers to him whose mind is 
‘ worldly.” 

(Fol. 146) Our Rabbis were taught: The 
following three things did Achithopel 
charge his sons: “You shall not quarrel 
with each other; you shall not rebel against 
the kingdom of David; anf if the day of 
Pentecost be a clear one, you may begin to 
sow wheat.” Mar Zutra, however, said: “It 
was taught that he said: ‘If it should be 
cloudy.’” Nahardeans said in the name of 
R. Jacob: “Not exactly clear, and not exactly 
cloudy; even if it should be a little cloudy, 
with a north wind blowing, it is also consid- 
ered clear.” R. Abba said to R. Ashi: “We, 
however, do not rely upon the Baraitha 
quoted, but on what is said by R. Isaac b. 
Abdimi.” We are taught that Abba Saul 
says: “If during Pentecost the day is bright, 
than the entire season is apt to be a success- 
ful one.” R. Zbid said: “If on New Year’s 
day the weather is warm, the entire year is 
apt to be warm; and if cold on New Years, 
the entire year may be cold.” The reason 
for giving us such information is (Ib. b) 
in reference to the prayer of the High- 
priest. 

CHAPTER TEN. 


(Fol. 164b) There was a folded divorce 
document which came before Rabbi, and he 
said: “There is no date on it.” R. Simon, 
his son, remarked to him: “Perhaps it is in- 
serted between its folds?” He took it apart, 
and found the date. Thereupon Rabbi turned 
around and looked at him with displeasure. 
To which Simon said: “I was not the writer 
of it, but Juda the tailor’ And Rabbi an- 
swered him: “Omit the slander.” 


It happened in another instance that R. 
Simon was sitting before Rabbi reading a 
chapter of Psalms, and Rabbi said: “How 
correttly and nicely it is written.” To 
which R. Simon answered: “Not I, but Juda 
the tailor, wrote it.’ And also to this Rabbi 
remarked: “Omit the slander.” The reason 
for his telling him to leave out the slander 
im #ee first instance is clear, for Rabbi dis- 


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arbitration is a meritorious act, as it is said 
(Zech. 8, 16) With truth and the judgment 
of peace, judge ye in your gates. How is 
this to be understood? Usually, where there 
is judgment, there is no peace; and where 
there is peace, there is no judgment. It must 
then refer to arbitration, which brings peace. 
The same must be explained about David, 
concerning whom it is said (II Sam. 8, 16) 
And David did what was just and charitable 
unto all his people. How can these five 
terms be reconciled? For a thing that is 
just is not charitable, and if charitable then 
it is not just. We must therefore say that 
it refers to arbitration, which contains both.” 
The first Tanna, however, [who said above 
that arbitration is prohibited], explains the 
passage thus: He, (David), judged in ac- 
cordance with the strict law—he acquitted 
him who was right and held him responsible 
who was guilty, according to the Law; but 
when he saw that the loser was poor and 
could not pay, he used to pay from his own 
pocket. Hence he did justice to one and 
charity to the other. Rabbi, however, 
pointed out the following difficulty, it is 
written, Unto all his people, and according 
to the above explanation, it ought to be to 
the poor. Therefore, said Rabbi: “Although 
he did not pay from his pocket, it was never- 
theless counted as justice and charity ; justice 
to the one, for having returned his money ; 
and charity to the other, for delivering the 
theft out of his hand.” (Fol. 7) All the 
Tannaim mentioned above differ with BR. 
Tanchum b. Chanilai, who said: “The above- 
cited verse (Ps. 10) was quoted in reference 
to the golden calf, of which it is said (Ex. 
32, 5) And when Aaron saw this. What did 
he see? R. Benjamin b. Jepheth said in the 
name of R. Blazar: ‘He saw Chur, who was 
lying killed before him. And he thought: 
‘If I do not listen to them, they will do 
likewise unto me, and will bring about such 
a condition as is said (Lam. 2, 20) Shall 
there be slain in the sanctuary of the Lord 
the priest and the prophet; for which there 
shall never be a remedy. It is better for 
them that I should make the golden calf, 
and for that probably there will be a remedy 
by repenting.’” [Hence the above passage}. 

(Ib. b) R. Simon b. Menasia says: “If 
two come with a case before you, prior to the 
hearing of their claims, and even there- 
after, but before you are aware which way 


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SANHEDRIN 


Pri 





CHAPTER ONE. 


/ 

(Fol. 5) We are taught in a Baraitha 
concerning the passage (Gen. 49, 10) The 
sceptre shall not depart from Judah. ‘This 
refers to the exilarchs of Babylon, who rule 
over Israel with their sceptres. And a law- 
giver, etc., refers to the grandsons of Hillel, 
who teach the Torah in public. 

(Ib. b) We are taught in a Baraitha: “A 
disciple must not render a law decision in 
the place where his teacher resides, unless 
three parsas distant from him—a size equal 
to the camp of Israel [in the wilderness.” 

(Fol. 6b) R. Eliezer, the son of R. Jose 
the Galilean, says: “A court is forbidden to 
attempt an arbitration, and the [judge] 
that makes settlements commits a crime; 
and he who praises the mediators despises 
the law, as it is said (Ps. 10, 3) The robber 
blesseth himself when he hath despised the 
Lord, but let the law cut through the moun- 
tain (justice under all circumstances), as it 
is said (Deut. 1, 17) The judgment belongs 
to God’’ And so said Moses our master: 
“Tet the law cut through the mountain.” 
But Aaron [his brother} loved peace, ran 
after it, and used to make peace between a 
. man and his associate, as it is said (Mal. 
2, 6) The law of truth was in his mouth, 
and falsehood was not found on his lips, in 
peace equity he walked with Me, and many 
did he turn away from iniquity. R. Eliezer 
says: “If one had stolen a saah.of wheat and 
had ground, kneaded and baked it, and sepa- 
rated the heave (Challa) of it, how can he 
recite a benediction over it? For not only 
is it not a benediction, but it is rather a 
blasphemy! Concerning this, the passage 
reads (Ps. 10, 3) The robber blesses Nix 
despises the Lord.’ R. Maier says: “The 
passage, the robber, etc., refers only to Juda, 
for it is said (Gen. 37, 26) And Judah said 
unto his brothers, ‘What profit (betza) will 
it be if we slay our brother?’ And whoever 
praises Juda [for his advice] despises the 
Lord; and concerning him is said: He who 
blesses Botzea despises the Lord.” But R. 
Joshua b. Karcha said: “On the contrary 


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1). Supreme Council, treats of the courts and their proceedings, and of the punishment of capital crimes. 


175 Spy 


R. Hamnuna said: “The first account for 
which a man is called to justice after he dies 
is concerning studying the Torah, as it is 
said (Ps. 17, 14) As one letteth loose [a 
stream| of water, so 1s the beginning of 
strife.’ R. Huna said: “Strife is likened 
to an inroad made by a burst [of water], 
once entering it, it widens more and more.” 

There was one who used to say: “Happy 
is he who hears [himself abused] and minds 
it not; he will escape a hundred evils.” Said 
R. Samuel to R. Juda: “This is written in 
the Scripture (Ps. 17, 14) As one letteth 
loose a stream of water so is the beginning of 
strife.’ There was another man who used 
to say: “A thief is not killed for stealing 
two or three times.” And Samuel said to 
R. Juda: “This is also written in a passage 
(Am. 2, 5) Thus hath said the Lord, for 
three transgressions of Israel, and for four, 
will I not turn away their punishment.” 
There was another man who used to say: 
“Seven pits are open for the righteous man 
[and he escapes]; but one for the evil doer 
into which he falls.” Samuel said to R. Juda: 
“This also is written in a passage (Prov. 
24, 16) For a righteous man falleth seven 
times, and riseth up again; but the wicked 
stumble under adversity.” There was an- 
other man who used to say: “et him whose 
cloak the court has taken away, sing a song 
and go on his way.” Samuel said to R. Juda: 
“This is also written in the Scriptures (Ex. 
18, 23) The whole of this people [including 
the loser] will come to its place in peace.” 
There was another man who used to say: 
“When she slumbers, the basket [upon her 
head] drops—i.e., laziness begets ruin.” 
Samuel again said to R. Juda: “This is 
written in the Scriptures (Ecc. 10, 18) 
Through slothful hands the rafters will 
sink,’ ete. There was another man who used 
to say: “The man on whom I relied lifted up 
his club and stood against me.” Samuel 
said to R. Juda. “This is written in the fol- 
lowing passage (Ps. 41, 10) Yea, even the 
man that should have sought my welfare, in 
whom I trusted, who eateth my bread, hath 
lifted up his heel against me.” 

There was one more who used to say: 
“When our love was strong, we found room 
to sleep on the broad side of a sword; now 
when our love is gone a bed of sixty [yards] 
is not sufficient for us.” R. Huna said: We 
find this in the Scriptures. At firet [when 


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174 i 


the judgment will incline, you may say to 
them: ‘Go and arbitrate between yourselves.’ 
But after you have heard their case and are 
aware which way the judgment inclines, you 
must not [advise them to] go out and arbi- 
trate, as it is said (Prov. 27, 14). As one 
letteth loose [a stream] of water, so is the 
beginning of strife; therefore, before i be 
enkindled, leave off the contest; i.e., before 
it be enkindled, you may [advise them to] 
leave off, but after the contest had been en- 
kindled you must not [advise them to] leave 
off.” Resh Lakish said: “If two persons 
came with a case before you, one being 
mighty [who can harm you] and the other 
lenient, before you heard their case, or even 
thereafter, but before you are aware which 
way the judgment inclines, you may say to 
them, ‘I am not obligated to judge you,’ be- 
because of fear that if the mighty loses he 
will pursue you. But after you had heard 
their cases, and are aware which way the 
judgment inclines, then you must not say, ‘T 
am not obligated to judge you,’ because it is 
said (Deut. 1, 17) Ye shall not be afraid of 
any man.” 

R. Joshua b. Karcha said: “Whence do we 
infer that if a disciple were present when 
a case came before his master, and saw a 
point of defense for the poor and a point 
of accusation for the rich, that he must not 
keep silent? It is said (Ib) Ye shall not be 
afraid of any man.” R. Chanina said: “One 
must not withhold his words out of respect 
for any one; and witnesses also must be 
aware against whom they testify, and before 
whom their testimony is given, and who will 
punish them [for bearing false witness], as 
it is said (Deut. 19, 17) Then shall both the 
men who have the controversy stand before 
the Lord. And the judge must also be aware 
whom they judge, and before whom their 
judgment is rendered, and who will punish 
them [for rendering wrong judgments], as 
it is said (Ps. 82, 1) God standeth in the 
congregation of God; in the midst of judges 
doth He judge. And so also it reads (II 
Chron. 19, 6) Look [well] at what ye are 
doing; because not for man are ye to judge, 
but for the Lord. And should the judge 
say: ‘Why should I take the trouble and 
responsibility upon myself therefore it is 
said (Ib.) Who is with you in pronouncing 
judgment. Hence the judge has to decide 
according to what he sees with his eyes.” 


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177 spy? 


the entire day? It means, if the thing 
which you decide is clear to you as the morn- 
ing, then do decide, but if not, do not.” R. 
Chiya b. Abba in the name of R. Jonathan 
said: “We infer it from the following (Proy. 
%, 4) Say unto wisdom, Thou art my sister, 
which means, if the thing is as certain to 
you as it is the law that prohibits you 
from marrying your sister, then you may say 
it, but not otherwise.’ R. Joshua b. Levi 
said: “If ten judges sit in court discussing 
one case, the responsibility rests upon every 
one of them.” But is that not self-evident? 
It means even a disciple who is sitting before 
his teacher [although he merely discusses 
without any result]. 

R. Huna used to gather ten disciples of 
the college when a case came before him, say- 
ing: “In order that each of us may carry 
off a chip of the beam” (all should share the 
responsibility). And R. Ashi, whenever a 
Trefah® came before him for his examina- 
tion as to its legality, used to gather all the 
slaughterers of the city, saying: “In order 
that each of us may earry off chips of the 
beam.” When R. Dimi came from Palestine 
he said: R. Nachman b. Cohen lectured: 
“What is the meaning of the passage 
(Ib. 29, 4) A king will through the exercise 
of justice establish [the welfare of| a land; 
but one that loveth gifts overthroweth it; 
if the judge is like unto a king, who needs 
not the favor of any one, he establishes the 
land; but if he is like a priest who goes 
around the barns asking for heave-offerings 
(support), he overthroweth it.” The house 
of the Prince had appointed a judge who 
was ignorant, so the Rabbis said to Juda b. 
Nachman, the interpreter of Resh Lakish: 
“Go and be his interpreter.” He inclined his 
ear to hear what he wanted to say for in- 
terpretation; but the judge said nothing. 
Juda then exclaimed (Hab. 2, 19) Woe unto 
him that saith to the wood, Awake! Rouse 
up! to the dumb stone, shall this teach? Be- 
hold, it is overlaid with gold and silver, 
and no breath whatever is in its bosom. And 
the Holy One, praised be He! will punish 
his appointers, as it is said (Ib.) But the 
Lord is in His holy temple; be silent before 
Him, all the earth. 

Resh Lakish said: “If one appoints a 
judge who is not fit to be such, he is consid- 


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its use forbidden. 


176 Ae ead aa eet Iyp 


Israel was good] it is written (Ex. 25, 22) 
J will speak with thee from above the cover. 
And we are taught in a Baraitha that the 
ark measured nine spans, and the cover one ; 
hence, altogether, it measured ten, and it is 
written (I Kings 6, 2) And the house which 
was built by Solomon unto the Lord was 
sizty cubits in length. And finally there is 
a passage (Is. 66, 1) Thus hath said the 
Lord, the heavens are My throne, and the 
earth is My foot-stool; where is there @ 
house that ye can build unto Me?” 

R. Samuel b. Nachmeni in the name of 
R. Jonathan said: “A judge that decides 
the law in accordance with the equity of 
truth causes the Shechina to dwell in Israel, 
as it is said (Ps. 82, 1) God standeth in the 
congregation of God; in the midst of judges 
doth He judge. And the judge who decides 
the law not in accordance with the equity 
of truth causes the Shechinah to depart from 
Israel, as it is said (Ib. 12, 6) Because of 
the oppression of the poor, because of the 
sighing of the needy, now will I arise, saith 
the Lord.” R. Samuel b. Nachmeni said also 
in the name of R. Jonathan: “A judge who 
causes [through his decisions] the transfer 
of money from one hand to another, con- 
trary to the law, the Holy One, praised be 
He! will collect from his own soul, as it is 
said (Prov. 22, 22, 23) Rob not the poor be- 
cause he is poor, neither crush the afflicted 
in the gate; for the Lord will plead their 
cause, and despoil the life of those who de- 
spoil them.” R. Samuel b. Nachmeni said 
also in the name of R. Jonathan: “A judge 
should always imagine that a sword lies be- 
tween his thighs, that Gehenna is open under 
him; (Ib. b) as it is said (Songs 3, 7, 8) 
Behold it is the bed which is Solomon's; 
sixty valiant men are around about it, of the 
valiant ones of Israel. All of them are girded 
with the sword, are expert in war; every one 
hath his word upon his thigh, because of 
the terror in the night—i.e., because of the 
terror of Gehenna, which is equal to the 
night.” R. Yashiya (according to others, 
R. Nachman b. Isaac) lectured: “What is 
the meaning of the passage (Jer. 21, 12) 
O house of David, thus hath said the Lord; 
Exercise justice on [every] morning, and 
deliver him that is robbed out of the hand 
of the oppressor. Is it then customary to 


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2). Hence in the beginning every space was sufficient, but at the end Shechinah found no place to rest. 


rie La Yi, 4 
179 SpE ye 


judges at that time. R. Jochanan said: 
“This is a warning to the judges that they 
should be careful with the cane and straps.” 
Hear the causes between your brethren and 
judge righteously. R. Chanina said: “This 
is a warning to the court that it shall not 
listen to the claims of one person in the 
absence of his opponent, for although we 
read [in the text] Sh’ma (hear), it 1s never- 
theless spelled Shima (be heard).” R.Cahana 
said we infer this from (Ex. 23, 1) Thou 
shalt not receive (Thissa) a false report; 
read it Thasst—(cause to receive). You 
shall judge righteously. Resh Lakish said: 
“This means, you shall deliberate over the 
case carefully, and make it just in your 
mind, and only then may you give your de 
cision.” Between a man and his brother, 
and his stranger. R. Juda said:. “Even be- 
tween a house and its attic.” [The judge 
must not say what is the difference, if one 
takes without appraising the house and one 
the attic]? And his stranger—R. Juda 
says: “This means that between a stove and 
an oven [the judge shall not say, What is 
the difference, if I give him an oven or a 
stove]? Ye shall not recognize (favor) per- 
sons in judgment. R. Juda says: “This 
means you shall not favor him, even if he is 
your friend.” Accordingyto R. Hlazar, it 
means: “You shall not discriminate against 
him, [if he is your enemy ].”° 
The host of Rab had to try a case before 
him, and when he entered he said to Rab: 
“Do you remember that you were my 
guest ?” “Yea,” answered he, “but why did 
you come here?” He said: “I have a case 
to try.” Thereupon Rab said (Fol. 8) “I 
am not fit to be a judge for your case.” And 
he appointed R. Cahana to judge the case. 
R. Cahana, observing that he relied too much 
upon Rab, said to him: “If you listen to my 
decision, well and good; but if not, I will 
put Rab out of your mind” (ie., I will put 
you under the ban). The small as well as 
the great shall ye hear. Resh Lakish said: 
“This means you shall treat a case of one 
peruta with the same exactness as you would 
treat a case involving a hundred manas.” To 
‘ what purpose was this said? Is this not self- 
evident? It means, if two cases come before 
you, one of a peruta and one of one hundred 
manas, you shall not say: “This is a small 
case, and I will see to it later.” Ye shall not 


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6). The text reads Thakiru, which means favor—however, if slightly changed to Th’naker, it means enstrange. 


178 ho abaiiint eee) nyp 


ered as if he were planting a grove in Israel, 
as it is said (Deut. 16, 18) Judges and offi- 
cers shalt thow appoint unto thyself; and im- 
mediately after this it is said: “Thow shalt 
not plant unto thyself a grove—any tree.” 
R. Ashi added: “And if this were done in 
places where scholars were to be found, it 
is considered as if it would have been done 
at the altar; as it is said after this: Near 
the altar of the Lord thy God.” ,It is writ- 
ten (Ex. 20, 23) Gods of silver and gods of 
gold, ete. Is it only prohibited concerning 
gods of silver, and of wood is it permissible? 
R. Ashi said: “This refers to a judge who is 
appointed through the influence of silver and 
gold.” Whenever Rab went to hold court, he 
said: “Of my own free willI go to meet death, 
(Divine punishment for wrong judgment), 
but the necessities of my household I do not 
attend (I neglect my own affairs) ; empty 
handed I come to my home again. O! were 
I but as clean when I leave as when I entered 
it!” When he noticed a crowd escorting 
him, he would say: (Job 20, 6-7) “Though 
his exaltation should mount up to the 
heavens, and his head should reach unto the 
clouds, yet when he but turneth round will 
he vanish forever.” Mar Zutra, the Pious, 
when he was carried on the shoulders of his 
followers on the Sabbath before the festivals* 
used to say (Prov. 27, 24): For strength en- 
dureth not forever, nor doth the crown re- 
main for all generations.” 

Bar Kapara lectured: “Whence do we in- 
fer what the Rabbis said: ‘Be deliberate con- 
cerning judgment? From the following 
passage (Ex. 20, 23) Neither shalt thou go 
up by steps upon My altar; and the next 
verse is: These are the laws of justice.” R. 
Eliezer said: “Whence do we infer that the 
judge should not step upon the heads of all 
the people?> From the passage: Neither 
shalt thou go up by steps upon My altar. 
And immediately follows: These are the laws 
of justice which thou shalt set before them. 
It ought to be: Which thou shalt teach 
them.” R. Jeremiah and according to others 
R. Chiya b. Abba said: “This refers to the 
paraphernalia of the judges.” R. Huna, 
when he was about to hold court, would say: 
“Bring here the cane, the strap, the cornet, 
and the sandal.” 

(Deut. 1, 16) And I commanded your 


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4). Each Sabbath before the three festivals they used to preach festival laws. 
5). The listeners, while at a lecture would sit on the floor. 


181 Pye 


place, and every one, seeing R. Chiya leav- 
ing, did the same. On the morrow, R. 
Simon, the son of Rabbi, met R. Chiya, and 
questioned him: “Was it you who disturbed 
my father yesterday?” [having eaten garlic]. 
And he answered: “God forfid, [to think 
so]. Such a thing should not happen in 
Israel.” [I merely did it to ward off the 
disgrace from some one else]. And from 
whom did R. Chiya learn this? From R. 
Maier, as we are taught in the following 
Baraitha: The following incident took 
place with a woman who came to the college 
of R. Maier, saying: “One of you has be- 
trothed me, but I do not know who it was.” 
Then R. Maier arose and wrote her a 
divorce, and handed it to her; and after him, 
all the scholars in the college did likewise. 
And from whom did R. Maier learn this? 
From Samuel the Junior, [as above] and 
Samuel the Junior from Shechanyah b. 
Yechiel, who said to Ezra (Ezra 10, 2) 
We [including himself] have broken faith 
with our God, and have married foreign 
women of the peoples of the land; yet now 
there is hope for Israel concerning this 
thing. And from whom did Shechanyah 
learn this? From Joshua b. Nun, of whom 
it is written (Josh. 7, 10) Get thee up; 
wherefore liest thou upon thy face? Israel 
hath sinned. Joshua then said unto Him: 
“Sovereign of the Universe! who sinned?” 
The Lord replied: “Am I then an informer? 
Cast thou a lot and find out.” And if you wish 
you can say that Shechanyah learned it from 
Moses, of whom it is written (Ex. 16, 28) 
How long refuse ye [including Moses]. 
Our Rabbis were taught: Since the death 
of the last prophets, Haggai, Zechariah and 
Malachi, prophetic inspiration has left 
Tsrael; nevertheless they were still used to 
a heavenly voice. It happened once that 
they had a meeting in the attic of the house 
of Guriah, in the city of Jericho, and a 
heavenly voice was heard: “Among you 
there is one who is worthy that the 
Shechinah should rest upon him as it did 
upon Moses our teacher, but his generation 
is not worthy.’ And the sages di- 
rected their attention to Hillel the Senior. 
When he departed, they lamented over him. 
“Woe, pious! Woe, modest! O thou disci- 
ple of Ezra.” The same happened again 
when they had a meeting in an attic in the 
city of Yamnia, and the heavenly voice said: 


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180 | 44 


be afraid of any man. R. Chanin said: 
“This means that the judge shall not with- 
hold his words out of respect to a man;” 
for the judgment belongeth to God. R. 
Chama b. R. Chanina said: “The Holy One, 
praised be He! said: ‘It is not sufficient for 
the wicked to take away money from one and 
give it to another illegally; but they trouble 
Me even to return the money to its owner.’ ” 
And I commanded your judges at that time. 
Further it reads: I commanded you at that 
time. R. Elazar in the name of R. Simlat, 
said: “This is a warning for the congrega- 
tion, that they should respect their judges; 
and, also, a warning to the judges that they 
should bear with the congregation.” To 
what extent? -R. Chanin (according to 
others R. Sabthai) said: “Hven as a nursing 
father carrieth the sucking child.” (Num. 
11, 12). 

It is written (Deut. 31, 7) Thou must go 
with this people, ete., and it is written 
(Ib. 23) Thou shalt bring. R. Jochanan 
said: Moses said to Joshua: “You and the 
elders shall rule over them;” but the Holy 
One, praised be He! said: “Thou (alone) 
shalt rule over them, because there must be 
one ruler to a generation, and not two 
rulers.” 


(Fol. 10b) Our Rabbis were taught: A 
year can not be intercalated, (fol. 11) ex- 
cept by those who are invited for it by the 
Nassi. It happened that Rabban Gamaliel 
invited seven persons for the morrow in his 
attic, [for an intercalory purpose], and on 
the morrow when he came and found eight, 
he said: “He who was not invited shall 
leave.” Samuel the Junior, then arose and 
said: “I am the one who was not invited. I 
came here, however, not to take part in the 
intercalation, but to get experience in the 
practice of this ceremony.” “Sit down, my 
son, sit down,” responded Rabban Gamaliel, 
“all the years which have to be intercalated 
might have been done by you, but so was 
the decision of the sages, that intercalation 
must be done only by the persons who were 
invited.” In reality, the one not invited was 
not Samuel the Junior, but another person. 
Samuel, however, did so only to ward off 
disgrace from his colleagues. Similar to 
this it happened once when Rabbi was lectur- 
ing that he perceived the odor of garlic, and 
he said: “He who has eaten garlic shall 
leave.” R. Chiya then arose and left the 


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183 Spay: 


enemy became aware of it, they came to eXe- 
cute him. He then said to them: “My chil- 
dren, run away.” And to their question: 
“Rabbi, what will become of you?” he an- 
swered: “I shall remain before them as a 
stone which cannot be moved.” It was said 
that the enemy did not leave that place until 
they stuck three hundred iron spear heads 
into his body, making it as a sieve [Hence 
we see that even one person only is author- 
ized to give a degree]. There were some 
other persons with him, but they were not 
mentioned, because of the honor of R. Juda 
b. Baba. Was indeed R. Maier ordained by 
R. Juda? Did not Raba b. b. Chana say in 
the name of R. Jochanan that whoever says 
that R. Akiba did not ordain R. Maier is 
in error? Yea, R. Akiba ordained him, but 
it was not recognized, because of his youth. 
But when R. Juda ordained him it was 
acceptable. 


R. Chanina and R. Hoseah were the two 
whom R. Jochanan was anxious to ordain, 
but being unsuccessful, he felt very sorry. 
“Tet the master not worry,” said they to 
him, “as we are descendants of the house 
of Eli and are prevented by Heaven from 
being ordained; for R. Samuel b. Nachmeni 
said: ‘Whence do we know that a descendant 
of the house of Eli cannot be ordained? It 
is said (I Sam. 2, 32) And there shall not 
be an elder in thy house in all times. What 
is the meaning of an elder? Shall we.assume 
it means literally—an old man? Behold it 
is written (Ib. 33) And all the increase of 
thy house shall die as [young] men. We 
must therefore assume that it refers to 
ordination.’ ” 

R. Zera would hide himself so as not to be 
ordained, because R. Elazar had said: “Al- 
ways remain obscure (without an office) and 
live.’ But after he heard the other state- 
ment of R. Elazar that “One is not raised 
to a great authority unless all his sins are 
forgiven by Heaven,” then he placed himself 
within sight [to be ready for ordination]. 
When he was ordained, his followers sang 
for him thus: “Here is neither paint, nor 
polish, nor dye, and nevertheless he is a 
graceful gazelle, handsome and full of 
charm.” When the sages ordained R. Ami 
and R. Assi, the people likewise sang of them 
thus: “Such men—of such people—ordain 
Rabbis for us, but do not ordain from those 
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182 ei 


“Among you is one who is worthy that the 
Shechinah should rest upon him, but his 
generation is not worthy.” And the sages 
directed their attention to Samuel the 
Junior. When he departed, he also was 
lamented: “Woe, pious! Woe, modest! O 
thou disciple of Hillel!” He said while dy- 
ing: “Simon and Ishmael will meet their 
death by the sword and their associates [R. 
Akiba and R. Chanina] will be executed, 
and the rest of the Jewish nation will become 
a spoil to their enemies and great distress 
is destined to come over [Israel’s] world.” 
The same lamentation the sages wanted to 
express upon the death of R. Juda b. Babba, 
but the political condition was too much 
troubled (persecution prevailed), and no 
eulogy was delivered upon the martyrs of 
the [Roman] government. 

(Fol. 13b) Abaye said to R. Jose: “Whence 
do we infer that to ordain one as Rabbi three 
judges are necessary? Shall I take it 
from (Num. 27, 23) And he laid his hand 
upon him, etc., then let one be sufficient, as 
Moses was the only one person; and if you 
will say that Moses took the place of [the 
great Sanhedrin who were] seventy-one, 
then say that to ordain one as Rabbi, sev- 
enty-one are needed?” The objection is sus- 
tained. R. Acha b. Raba said to R. Ashi: 
“Ts it necessary to actually lay the hands 
upon the head of the man whom we ordain ie 
He answered: “We merely name him Rabbi 
and give him permission to adjudicate fines.” 

And one—you say—cannot bestow a de- 
gree? Did not R. Juda in the name of Rab 
say: Truly! This man be remembered for 
blessing! I mean, R. Juda b. Baba, because 
if not for his [self-denial] the law of fines 
might have been forgotten from Tsrael. For- 
gotten, you say. Let them study it and not 
forget! But (Ib. 14) say rather that it 
might have been abolished. Once the gov- 
ernment decreed that whosover ordained a 
scholar should be put to death, and the town 
wherein the ordination took place should be 
destroyed, and even the boundaries wherein 
the ordination was exercised should be torn 
out. What did R. Juda b. Baba do? He 
went and sat between the two suburban Jim- 
its of the cities of Usha and Sh’far’am—and 
he ordained there five senior scholars; and 
they were R. Maier, R. Juda, R. Simon, R. 
Jose and R. Elazar b. Shamuah. According 
to R. Avia, also R. Nechemia. When the 


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185 a ae 


modest, I will increase your grace.” And 
what grace was increased to them? All the 
seventy had prophesied once, and ceased ; but 
these two did not cease to prophesy. And 
what was their prophecy? They said: 
“Moses shall die, and Joshua shall bring 
Israel to his land.” Aba Chanin, however, 
said in the name of R. Elazar: “They pro- 
phesied about the quail, saying, ‘Come up, 
quail. Come up, quail.” And R. Nachman 
said: “They prophesied about Gog and 
Magog, as it is said (Ezek. 38, 17) Then 
hath said the Lord Eternal: Art thow (not) 
he of whom I have spoken in ancient days 
through means of My servants, the prophets 
of Israel, who prophesied in those days 
(Shanim) years, that I would bring thee 
against them?” Do not read Shanim (years) 
but Shnayim (two).* And who were the two 
who had prophesied at one period, with one 
and the same prophecy? Eldad and Medad. 

The master said above: “All the seventy 
had prophesied once, and ceased; but these 
two did not cease to prophecy.” Whence do 
we infer this? Shall we assume it from the 
following passage (Num. 11, 25) They pro- 
phesied V’lo yassoff, which means they 
never prophesied again. If so, then how will 
you explain the passage (Deut. 5, 19) “With 
a great voice V’lo yassoff?” Does this also 
mean that it was never heard again? [The 
Shechina was surely heard in later times]. 
We must therefore say Yassoff means “not 
ceased ;” if so, then the above inference is 
gone! We infer it from this passage: “And 
they prophesied [in the past] while con- 
cerning Eldad and Medad it is written, “are 
prophesying” [present tense]. In regard to 
the statement that their prophecy was 
“Moses shall die,” it is readily understood, 
for it is written (Num. 11, 28) My Lord 
Moses, forbid them. But according to him 
who said they prophesied about other things, 
why, then, should they be forbidden? Be- 
cause it was not seemly for them thus to 
prophesy in the presence of Moses, which 
appears as if a scholar decides a question in 
the presence of his teacher. What is meant 
by the words, forbid them? He said to 
Moses: “Throw upon them the care for the 
public, and they will cease [to prophesy] by 
themselves.” 

(Ib. b) We are taught in a Baraitha: In 
a city in which the following ten things do 


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7). Shanim (years) and Shnayim (two) are both spelled alike. The only difference is in their punctuations. 


184 tbl a oe = “Ep 


disrespectfully.” According to others: “Not 
from those who do not sufficiently explain 
the Torah, nor from those who are called 
(Turmission).” When R. Abahu came from 
college into the court of the Caesar, the mat- 
rons of the Caesar’s house would come out 
and sing for him thus: “Great man of his 
people! Leader of his nation! Bright light! 
(wise man) may thy coming be welcomed in 
peace.” 

(Fol. 17) Our Rabbis were taught (Ib. 
11, 26) And there remained two men in the 
camp. According to some, it means that 
their names remained in the urn. For, at 
the time the Holy One, praised be He! said 
to Moses: Gather unto Me seventy men of 
the elders of Israel, Moses said [to him- 
self] : “How shall I do it? Shall I appoint 
six of each tribe? Then there will be two 
more. Shall I take five of each? Then there 
will be ten less. Shall I appoint from two 
tribes.” So he chose six from each, and 
each? Then I will bring jealousy among the 
tribes.” So he chose six from each, and 
brought seventy-two ballots. On seventy he 
wrote Zaken (elder), and two he left blank. 
After he had mixed them all up and put 
all of them into the urn, he said to them: 
“Go, each, and take your ballot.” To the 
one who drew the ballot on which “Elder” 
was written he said: “You are already sanc- 
tified by Heaven.” But to those who drew 
the blanks he said: “Since Heaven did not 
select you, I cannot alter it.” Similar was 
the following case (Ib. 3, 47) Thou shalt 
take five shekels a piece for the poll. Moses 
said to himself: “How shall I do it? If I 
should say to one, ‘Give the shekels,’ he may 
answer, ‘The Levite has already redeemed 
me.” Therefore he brought twenty-two 
thousand ballots and on each he wrote: 
“Leyi;” and on two hundred and seventy- 
three he wrote “five shekels,” mixed them, 
put them in the urn, and said to the people: 
“Draw your ballot.” ‘To the one who drew 
on which “Levi” was written, he said: “The 
Levite has redeemed you.” And he who 
drew five shekels was told to pay the amount 
and go.” R. Simon, however, said [ Eldad 
and Medad] remained in the camp ; for when 
the Holy One, praised be He! said to Moses: 
Gather unto Me seventy men of the Elders 
of Israel, they said: “We are not worthy of 
such a high appointment.” And the Holy 
One, praised be He! said: “Because ye were 


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187 spy 


your colleagues shall decide.” (Ib. b) 
Simon then turned to his right, but they 
cast their eyes down (were afraid to give 
their opinion). He turned to his left, and 
they also cast their eyes down. Simon b. 
Shetach exclaimed: “You are entertaining 
consideration [of fear] in your mind! May 
the One who knows [man’s] thoughts take 
revenge upon you.” Thereupon Gabriel 
came and smote them to the floor, and they 
died. At that time the sages decreed that 
a king should neither act as a judge nor 
appear before court; neither be a witness, 
nor can anyone testify against him. 

The disciples of R. Jose questioned him: 
“How did David marry two sisters while 
they were both living?” He answered them: 
“He married Michal after the death of 
Merab.” And R. Jose said so in accordance 
with his own theory, for we are taught in a 
Baraitha: R. Jose used to lecture about the 
following two confused passages: It is 
written (II Sam. 21, 8) And the king took 
the two sons of Rizpah, the daughters of 
Ayah, whom she had born unto Saul, 
Armoni and Mephibosheth; and the five sons 
of Michal, the daughter of Saul, whom she 
had borne to Adriel, the son of Barzillai the 
Mehollathite. But was Michal given to 
Adriel? Was she not given to Palti b. Lay- 
ish? as it is written (Ib. 25, 44) But Saul 
had given Michal his daughter, David's 
wife, to Palti, the son of Layish. Hence 
the Scriptures equalize the betrothing 
of Merab to Adriel to the betrothing of 
Michal to Palti b. Layish. Just as the be- 
trothing of Michal to Palti was a sin be- 
cause she was already the wife of David, 
so also was the betrothing of Herab 
to Adriel a sin because she was already 
David’s. wife. But what would R. 
Joshua b. Karcha say to the passage 
which reads: The five sons of Michat, 
the daughter of Saul? Did then, Michal 
bear them? Was it not Merab who bore 
them? R. Joshua will answer that Merab 
bore them and Michal merely brought them 
up, and therefore they bore the name of 
Michal. This is to teach you that the one 
who brings up an orphan is considered by 
Scriptures as if he bore the child. R. 
Chanina says: “This is inferred from (Ruth 
4.17%) There hath been a son born unto 
Naomi, ete. Did, then, Naomi bear him? 
Was it not, in fact, Ruth who bore him? 


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not exist, a scholar is not permitted to reside, 
and they are: A court with all the necessary 
persons to execute it; a treasury of charity 
which is collected by two and distributed by 
three; a synagogue; a bath-house, a lava- 
_ tory, a physician, a barber, a scribe, and a 
teacher for children. And in the name of 
_ R. Akiba it was added: Also several kinds of 
fruit, as the consuming of fruit enlightens 
the eyes. 

(Fol. 18) Our Rabbis were taught (Ex. 
18, 21) And place these over them, as rulers 
of thousands, rulers of hundreds, rulers of 
fifties, and rulers of tens—i.e., rulers of thou- 
sands, six hundred; rulers of hundreds, six 
thousand ; rulers of fifties, twelve thousand ; 
and rulers of tens, sixty thousand. Hence 
the total number of the judges in Israel was 
seventy-eight thousand and six hundred. 

CHAPTER TWO. 

(Fol. 19) “The king must not act as a 
judge, nor be summoned before court.” R. 
Joseph said: This is concerning the kings 
of Israel; but the kings of the house of 
David may act as a judge, and can be sum- 
moned before court, as it is written (Jer. 21, 
12) O house of David, thus said the Lord: 
Dxercise justice on every morning. And if 
they were not be summoned before court, 
how could ao judge? Behold! it is writ- 
ten (Zeph. 2, 1) Gather yourself together. 
And Resh Lakish said: “This means first 
correct thyself, then correct others.”! Why 
then is it prohibited to the Kings of Israel ? 
Because of the incident which happened with 
the slave of King Janai, who murdered a 
person. Simon b. Shetach said to the sages: 
“Notwithstanding that he is the slave of 
the king, he must be tried.” They sent word 
- to the king: “Your slave has killed a man.’ 
And Janai sent his slave to them to be 
tried. Whereupon they sent to him: “You 
also must appear before the court, for the 
Torah says (Ex. 21, 29) Warning has been 
given to its owners—i.e., the owner of the 
ox must appear at the time the ox is tried.” 
He then came and took a seat. “Arise King 
Janai,” said Simon b. Chetach, “so that the 
Ww itnesses shall testify while you stand; yet 
not for us do you rise, but for Him who 
commanded and the world came into being, 
as it is said (Deut. 19, 17) Stand before the 
Lord.” And the king answered: “It must 
not be as you say, but as the majority of 


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1). To be together means to be just, hence the Rabbis infer their inference. 


189 apy 


30) False is grace, and vain is beauty—i.e., 
False is grace, refers to Joseph; and vain 
is beauty, refers to Boaz. . . . that 
feareth the Lord shall indeed be praised, 
refers to Palti b. Layish.” According to 
others, False is grace, refers to the genera- 
tion of Moses, and vain is beauty, refers to 
the generation of Joshua. . . . that 
feareth the Lord shall indeed be praised, re- 
fers to the generation of Hezekiah. And 
according to still others, False is grace, re- 
fers to the generation of Moses and Joshua, 
and vain is beauty, refers to the generation 
of Hezekiah fear of the Lord 
shall indeed be praised, refers to the genera- 
tion of R. Juda b. Eli, when six disciples 
covered themselves with one garment [as 
they were very poor], and nevertheles occu- 
pied themselves with the study of the Torah. 
Our Rabbis were taught: In those places 
where it is customary for women to follow 
the bier, they may do so, and where it is 
customary for them to precede the bier, they 
may do accordingly. R. Juda, however, 
maintains that women must always precede 
the coffin, as we find in the case of David, 
who followed the coffin, as it is said (II 
Sam. 3, 31) And the King David walked 
behind the bier. But the Rabbis objected 
and said that this was done to appease the 
people. And they were appeased, because 
David went from the men to the women and 
from the women to the men [for this pur- 
pose], as it is said (Ib. 37) And all the peo- 
ple and all Israel understood on that day 
that it had not been the will of the king 
[to kill Abner]. Raba lectured: “What is 
the meaning of the passage (Ib. 35) And 
all the people came to cause David to eat 
food while it was yet day? It is written 
L’hachroth (to destroy), and we read 
Lhabroth (to feed)—i.e., in the beginning 
the people came to destroy him because of 
the death of Abner, but after he had 
appeased them they caused him to eat.” 
R. Juda in the name of Rab said: “Why 
was Abner punished? Because he ought to 
have warned Saul not to kill the priest of 
Nob, and he did not do so.2 R. Isaac, how- 
ever, maintains: “He did warn him, but 
was not obeyed.” And both infer this from 
the following verses (Ib. 33, 34) And the 
king lamented over Abner, and said, O that 
Abner had to die as the worthless dieth! Thy 
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Therefore we must say that, though Ruth 
bore him, he was nevertheless brought up 
by Naomi, and therefore is he called after 
her.” R. Jochanan said: “From the follow- 
ing (I Chr. 4, 18) And his wife the Jewess 
bore Jered the father of Gedor, and Heber 
the father, etc., and these are the sons of 
Bithiah, the daughter of Pharaoh, whom 
Mered had taken |for wife]. Mered refers 
to Caleb, and why was he called Mered 
(rebel) ? Because he rebelled against the ac- 
cusation of the spies. And was he then born 
of Bithiah? Behold he was born of Joche- 
bed? We must therefore say that, though 
he was born of Jochebed, he was neverthe- 
less raised by Bithiah, and therefore he is 
called after her name.” R. Eliezer said: 
From the following (Ps. 77, 16) Thow hast 
with Thine arm redeemed Thy people, the 
sons of Jacob and Joseph. Selah. Were 
they, then, born to Joseph, and not to Jacob? 
They were born to Jacob, but Joseph fed 
them, and therefore they were named after 
him. 

R. Samuel b. Nachmeni in the name of 
R. Jonathan said: “He who teaches the 
Torah to the son of his neighbor, Scripture 
considers him as if he begot him, as it is 
said (Num. 3, 1) And these are the genera- 
tions of Aaron and Moses; and the following 
verse reads: And these are the names of the 
sons of Aaron, to teach you that Aaron begot 
[his sons] but Moses taught them, therefore 
they are recorded under his name.” (Is. 
29, 22) Therefore thus hath said the Lord 
unto the house of Jacob, he who hath re- 
deemed Abraham. Where do we find that 
Jacob redeemed Abraham? R. Juda said: 
“He redeemed him from the trouble of rear- 
ing children? And this is what is meant by 
the passage (Ib) Not now shall Jacob be 
ashamed, and not now shall his face he made 
pale—i.e., he shall not be ashamed of his 
father and his face shall not become pale be- 
cause of his grandfather.” 

(Fol. 20) R. Jochanan said: “What is 
the meaning of the passages (Pr. 31, 29) 
Many daughters have done virtuously, but 
thou excellest them all—i.e., Many daugh- 
ters refers to Joseph and Boaz: That feareth 
the Lord shall indeed be praised (Ib. 30) re- 
fers to Palti b. Layish”? R. Samuel b. 
Nachmeni in the name of R. Jonathan said: 
“What is the meaning of the passage (Ib. 


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2). Although Abraham was promised by the Lord that he will multiply, it was fulfilled on Jacob. 


191 spy? 


generation, it is to be inferred that the com- 
mandment relating to the king was first, 
because the word kissei implies nothing else 
but a king, as it is said (I Chr. 29, 23) 
Then sat Solomon on kisset (the throne) of 
the Lord as king. Still it was yet unknown 
which should be first, the destruction of the 
descendants of Amalek or the building of 
the Temple. But when the passage says 
(Deut. 12, 10) He will give you rest from 
all your enemies . . . and then shall 
it be that the place, etc., it is to be inferred 
that the cutting off of the nation of Amalek 
was to be first. And so was it with David, 
as it is said (II Sam. 7, 1) And it came to 
pass, when the king dwelt in his house, and 
the Lord had given him rest, etc., That the 
king said to Nathan the prophet, see now, 
I dwell in a house of cedar,” ete. 

Resh Lakish said: “At first Solomon 
reigned over the things above, as it is said 
(1 Chr. 29, 23) Solomon sat on the throne 
of the Lord; and finally he reigned over the 
things below, as it is said (I Kings 4) For 
he had dominion over all the region on this 
side the river, from Thiphsach even to 
Gazzah.” Rab and Samuel differ as to the 
explanation of this verse. One maintains 
that Thiphsach was at one end of the world, 
and Gazzah was at the other end of the 
world; while the other maintains that 
Thiphsach and Gazzah were nearby towns, 
and the verse intends to inform us that just 
as he reigned over Thiphsach and Gazzah, so 
also did he reign over the entire world. And 
afterwards he reigned only over Israel, 
as it is said (Ecce. 1, 12) I, Koheleth, have 
been king over Israel, etc., and afterward he 
reigned only over Jerusalem, as it is said 
(Ib., ib. 1) The words of Koheleth the son of 
David, the king of Jerusalem; and afterwards 
he reigned only over his house, as it is said 
(Son. 3) Behold, it is the litter of Solomon, 
and finally he reigned only over his staff, 
as it is said (Ecc. 1, 3) What profit has the 
man of all the toil which he laboureth under 
the sun; and it is also written (Ib. 2, 10) 
And this was my portion of all my toil. Rab 
and Samuel both explained the above verse. 
One said that the portion refers to his staff, 
and the other said it refers to his duster. 
Did he become king again? Rab and Samuel 
differ in this. One said he did, and the 
other said he did not. According to the 
one who says that he did not, he was a king 


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put in fetters. . . . The one who said 
that he did not warn interprets it thus: 
Since thy hands were not bound and thy 
feet were not put in fetters, why then didst 
thou not warn? And therefore as one fall- 
eth before men of wickedness art thou fallen. 
He who said that he did warn, but was not 
listened to, interprets it thus: Oh that Abner 
should die as the worthless dieth! Thy hands 
were not bound. Since thou didst 
warn Saul. Why, then, as one falleth before 
men of wickedness art thou fallen? But ac- 
cording to the latter, he did warn—why, 
then was Abner punished? R. Nachman b. 
Isaac said: “Because he postponed the 
kingdom of David for two years and a 
half.”5 

R. Jose said: “All that is said in the chap- 
ter (I Sam. 8) concerning a king, the king 
is allowed to do.” R. Juda, however, said: 
“The whole portion is said merely to 
frighten them, as the expression, to set a 
king over thee—i.e., that the fear of the 
king shall always be upon you.” And thus 
R. Juda used to say: “There are three posi- 
tive commandments which Israel was com- 
manded at the time they entered Palestine, 
viz.: They shall appoint a king; they 
shall destroy the descendants of Amalek; 
and they shall build a Temple.” R. N’hurai 
says: “The whole portion was said only be- 
cause they murmured against Samuel, re- 
questing a king, as it is said (Ib., ib. 14) 
And thou sayest, I wish to set a king over 
me,” ete. We are taught in a Baraitha: R. 
Eliezer says: “The elders of that generation 
rightly asked Samuel for a king, as it is said 
(I Sam. 8, 5) Appoint for us a king to 
judge us like all the nations. But the com- 
moners who were among them perverted the 
statement, as it is said (Ib., ib. 20) That 
we also may ourselves be like all the nations ; 
and that our king may judge us, and go out 
before us, and fight our battles.” We are 
taught in another Baraitha: R. Jose says: 
“Tsrael was commanded three positive com- 
mandments when they entered Palestine, 
viz.: They shall appoint a king; they shall 
destroy the descendants of Amalek ; and they 
shall build a Temple. But it was not known 
which was the first. However, from (Ex. 
17, 16) And he: said, Because the Lord 
hath sworn on his throne that the Lord will 
have war with Amalek from generation to 


3). See (II Sam. 2, 811); also (Ib, 4, 6-18). 


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is said (II Sam. 13, 13) But now, O speak, 
I pray thee, unto the king; for he will not 
withhold me from thee. And if she were 
really his daughter, how could she say that 
the king would allow a sister to marry her 
brother? Infer from this, that she was one 
of the children born of one of the [above- 
mentioned] handsome women.” (Ib. 13, 3) 
But Annon had a friend . . . and 
Jonadab was a very shrewd man. Said R. 
Juda in the name of Rab: “A shrewd man 
to do evil.” 


(I Kings 1, 5) And Adoniah the son of 
Chaggith exalted himself, saying, I shall 
be king. R. Juda said in the name of Rab: 
“Infer from this that he attempted to fasten 
[the crown on his head] but it would not fit 
him.”> (Ib) And he procured himself a 
chariot and horsemen, and fifty men who ran 
before him. What is there exceptional in 
this for a prince? R. Juda said in the name 
of Rab: “The sheen of all of them was taken 
out [so that it should be easy for them to 
run], and also the flesh of the soles of their 
feet was cut off.” 


R. Juda propounded the following contra- 
diction (I Kings 5, 6) And Solomon had 
forty thousand stalls for the horses for his 
chariots, and twelve thousand horsemen; and 
again (II Chron. 9, 25) And Solomon had 
four thousand stalls for horses and chariots. 
How is this to be taken ?—i.e., if there were 
forty thousand stables,every one of them con- 
tained four thousand stalls; and if there 
were only four thousand stables, then each 
contained forty thousand stalls. R. Isaac pro- 
pounded the following contradiction: It is 
written (I Kings 10, 21) None were of sil- 
ver; it was not in the least valued in the days 
of Solomon; and again (Ib. 27) And Solo- 
mon rendered the silver in Jerusalem like 
stones. | Hence it did have some value]? This 
presents no difficulty. The first verse refers to 
Solomon before he married the daughter of 
Pharaoh, and the second after that time.” 
R. Isaac said: “When Solomon married the 
daughter of Pharaoh, Gabriel came down 
and stuck a reed into the sea, and it gathered 
about it a bank on which the great city of 
Rome was built.” 


Again said R. Isaac: “Why do not the 
Scriptures explain the reason for its laws? 


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5). Because there was a golden rod running through the hollow of the crown from one end to the other, and this 
was to fit in a little cavity formed in the head, Adonijah attempted to fasten it, but it did not fit him. Thus it was 
evident that he was not destined to be the king of the houge of David. 


192 yo De sAD 23p 


and a common man, and according to the 
one who said that he became king again, he 
was a king, a common man and then a king 
again. 

He (the king) must not marry more than 
eighteen wives. Whence is it deduced? From 
(II Sam. 3, 2-5) And unto David were 
born sons in Hebron; and his first-born was 
Ammon, of Achinoam the Zezreelitess; and 
his second, Chileab, of Abigail, the wife of 
Nebal the Carmelite; and the third, Absha- 
lom, the son of Maachah, the daughter of 
Thalmai the king of Geshur; and the 
fourth, Adonijah, the son of Chaggith; and 
the fifth, Shephatiah, the son of Abital; 
and the sixth, Ithream by Eglah, David's 
wife. These were born to David in Hebron. 
And the prophet said (Ib., ib. 12, 8) And 
if that were too little, then would I add unto 
thee so much more like these, and like these. 
Now let us see! The number of the wives 
mentioned in the Scriptures is six. Like this, 
is six more; and again, like this, is again six 
more, of which the total is eighteen. But 
Michal was also his wife, [and why was she 
not mentioned]. Rab said: “Eglah is the 
same as Michal. And why was she named 
Eglah? Because she was beloved to him 
just as a calf is beloved to its mother.” And 
so also reads the passage (Judges 14, 18) 
And he said unto them, if he had not 
ploughed with my calf, etc. But had, then, 
Michal children? Is it not written (II 
Sam. 6, 23) And Michal the daughter of 
Saul had no child until the day of her death? 
Said R. Chisda: “Prior to that incident she 
did have a child, but after that incident she 
did not have a child.” But is it not written 
(Ib. 5, 13) And David took yet more concu- 
bines and wives out of Jerusalem. Hence 
it is to be supposed that he married more? 
This was to fulfill the number of eighteen. 
What are wives, and what are concubines? 
R. Juda said: “Wives are married by be- 
trothal and marriage contract; concubines 
are wihtout both of these.” R. Juda said in 
the name of Rab: “Four hundred children 
were born to David by the handsome cap- 
tivest. They had long locks and sat in gold- 
en coaches. They were placed with the chief 
officers of the military, and were the men of 
power of the house of David.” R. Juda said 
again: “Thamar was a daughter of one of the 
[above-mentioned] handsome women, as it 


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4). See Deut, 21, 11 in reference to the handsome captive women. 


195 ait 


characters and in the Aramaic language; 
finally the Assyrian characters and the 
Hebrew language were selected for Israel, 
and the Hebrew characters and the Aramaic 
language were left to the Hedyotim (ordin- 
ary class).” Who are meant by Hedyotim? 
R. Chisda said: “The Samaritans.” What 
is meant by Hebrew characters? R. Chisda 
said: “The Libunah® characters.” We are 
taught in a Baraitha: R. Jose says: “Ezra 
was worthy that the Torah should be given 
through him, had not Moses preceded him.” 
Concerning Moses it says (Ex. 19, 3) And 
Moses went up unto God. And concerning 
Ezra it says (Ezra 7, 6) This Ezra went up. 
Just as the term Aliya (went up) used here 
[concerning Moses] refers to receiving the 
Torah, so also does the term Aliya, used 
there [in connection with Kzra] refer to 
the Torah. Concerning Moses it is said— 
(Deut. 4, 14) And me the Lord commanded 
at that time to teach you statutes and ordi- 
nances. And concerning Ezra it says (Hazara 
%, 10) For Ezra had directed his heart to in- 
quire unto the law of the Lord and to do tt, 
and to teach in Israel statutes and ordi- 
nances. Although the Torah was not given 
through him, its characters were neverthe- 
less changed through him, as it is said (Fol. 
22) (Ib. 4, 7) And the writing of the letter 
was written in Aramaic, and interpreted in 
Aramaic. And it is also written (Dan. 5, 8) 
They were not able to read the writing, nor 
to make its interpretation. Hence it was 
a new character that the Aramaic people 
could not read. (Deut. 17, 18) He shall 
write for himself (Mishnah) a copy of this 
Law. This signifies a change in the charac- 
ter of the writing in the future. And why 
are they called Assyrian? We are taught in 
another Baraitha: Rabbi says: “In the As- 
shurith character the Torah was given to 
Israel in the very beginning, but after they 
had sinned it was forgotten by them; and 
after they had repented, it was returned to 
them, as it is said (Zech. 9, 12) Return to 
the stronghold, ye prisoners of hope; ever 
to-day do I declare that I will render double 
unto thee. And why is it named Asshtirith ? 
Because it is praiseworthy in character.” R. 
Simon b. Elazar, however, said in the name 
of R. Eliezer b. Prata, quoting R. Elazar 
the Modai, that the characters were not 
changed at all, as it is said (Esther 8, 9) 


6). The Asshuri ith character. 


“ 
7 


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194 Lied hieteeD TEP 


Because the reason of two laws were ex- 
plained, and the greatest man of a genera- 
tion stumbled over them. It is written 
(Deut. 17, 17) He shall not acquire many 
wives. And King Solomon said: ‘I shall 
take many wives, and my heart shall not 
be turned away.’ Whereupon it is written 
(I Kings 11, 4) And it came to pass 
- that his wives turned away his 
heart. And it is also written (Ib.) Only he 
shall not acquire for himself many horses. 
And Solomon said: ‘I shall acquire many, 
and shall not return to Egypt.’ Whereupon 
it is written (Ib. 10, 29) And a chariot-team 
came up and went out of Egypt,” ete. 

MISHNAH: The king must write the 
Holy Scrolls for himself; when he goes to 
war he must bear them with him; when he 
enters the city they must be with him; and 
the same when he sits judging the people; 
and when he takes his meals they must be 
placed opposite him, as it is said (Deut. 17, 
19) And it shall be with him, and he shall 
read therein all the days of his life. 

GEMARA: Rabba said: “Even if his an- 
cestors left one a scroll, nevertheless it is a 
meritorious act for him to write the Holy 
Scrolls at his own expense, as it is said (Deut. 
31, 19) Now, therefore, write this song.” 
Abaye objected [from our Mishnah]: “He 
shall write the Holy Scrolls for himself,” 
and must not be satisfied with those of his 
parents. And this speaks only of a king, but 
not of an ordinary man. Our Mishnah 
treats of two Holy Scrolls, as we are taught 
in the following Baraitha (Ib. 17, 18) He 
shall write for himself a copy of this law— 
i.e, He must write for himself two Holy 
Scrolls, one which he must carry wherever 
he goes, and one which shall remain in his 
treasury. The one he has to bear with him 
he shall write in the form of an amulet, and 
place it on his arm, as it is said (Ps. 16, 8) 
I have always set the Lord before me. How- 
ever, he must not enter a bath or a toilet with 
it, as it is said (Ib., ib. 19) And it shall 
be with him and he shall read; i.e., it shall 
be with him in those places where it is per- 
mitted to be read, but not in those places 
where it is not permitted. 

Mar Zutra (according to others Mar 
Ukba), said: “Originally the Torah was 
given to Israel in Hebrew characters and 
in the Hebrew language; then it was given 
again to Israel, in Hzra’s time, in Assyrian 


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the people in the morning, my wife died at 
evening; and (Ib. 21) I will profane my 
sanctuary, the pride of your strength, the 
desire of your eyes.” KR. Alexandrai said: 
“To him whose wife dies, the world around 
him is dark, as it is said (Job 18, 6) The 
light becometh dark in his tent, and his 
lamp will be quenched above him.” R. Jose 
b. Chanina said: Also his steps become short- 
ened, as immediately it reads: The steps of 
his strength shall be narrowed. And R. Abahu 
said: “Also his advice is no more of use; as 
the end of the verse cited reads: And his 
own counsel shall cast him down.” Rabba b. 
b. Chana said in the name of R. Jochanan: 
“Joining couples is as difficult as the divid- 
ing of the Red Sea, as it is said (Ps. 68, 7) 
God places those who are solitary in the 
midst of their families: He bringeth out 
those who are bound unto happiness. Do not 
read Motz Assirim (bringeth out those who 
are bound), but read it K’motzi Assirim 
(like bringing out those who are bound). 
Do not read Bakosharoth (into happiness), 
but read B’chi V’shiruth (weeping and sing- 
ing) ; i.e., at the Red Sea they wept first and 
then sang.” Is this so? Has not R. Juda 
said in the name of Rab: “Forty days before 
the embryo is formed, a heavenly voice goes 
forth and says: “This and that daughter to 
this and that son.?” This is not difficult to 
explain. The latter deals with the first mar- 
riage, and the former with the second mar- 
riage. R. Samuel b. Nachman said: “For 
everything there may be an exchange, but 
not for the wife of one’s youth, as it is said 
(Is. 54, 6) And as a wife of one’s youth 
that was rejected.” R. Juda taught to his 
son, R. Isaac: “One can find pleasure 
only in his first wife, as it is said (Prov. 5, 
18) Thy fountain will be blessed ; and re- 
joice with the wife (Ib. b) of thy youth.” 
“Whom do you mean?” his son asked, and 
he answered: “Your mother.” Is that so? 
Did not R. Juda teach to R. Isaac his son 
(Ece. 7, 26) And I find as more bitter than 
death the woman whose heart is snares and 
nets, ete? And the latter asked him: “Who, 
for an example?” He answered: “Like your 
mother.” True, she was irascible, but was 
easily appeased with a word. R. Samuel b. 
Unya said in the name of Rab: “A woman 
[unmarried] is an unfinished vessel, and she 
makes a covenant with [cares for] none but 
him who made her a vessel; as it is said 


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196 een 


And to the Jews according to their writing, 
and according to their language, i.e. Just 
as their language was not changed, so also 
was their character not changed. But if so, 
then what is the meaning of “He shall write 
(Mishnah) a copy of this Law, [which signi- 
fies a change in the future]? This refers 
to the two? copies of ithe Holy Scrolls which 
a king has to write; one of which is kept in 
his treasury and another with which he goes 
out and comes in. The one with which he 
goes out and comes in should be in a minia- 
ture form attached to his arm, as it is said 
(Ps. 16, 8) I have always set the Lord before 
me. But he who maintains that the char- 
acter of the writing was.not changed at all, 
what does he infer from the passage just 
cited? He uses it for that which was said 
by R. Chana b. Bizna in the name of R. 
Simon the pious: “He who prays should al- 
ways imagine that the Shechinah is opposite 
him, for it is said, I have always set the 
Lord before me. 

R. Shaman b. Aba said: “Come and see 
how difficult it is to obtain a divorce, for 
they (the sages) permitted Abishag to be 
with David and did not allow him to divorce 
one of his wives in order to marry her.” R. 
Eliezer said: “He who divorces his first wife, 
even the altar sheds tears because of him, as 
it is said (Mal. 2, 13) And this do ye sec- 
ondly, covering the altar of the Lord with 
tears, with weeping and with loud com- 
plaint, so that he turneth not any more his 
regard to the offering, nor receiveth it with 
favor at your hand. And immediately after 
that it reads: Yet ye say, Wherefore? Be- 
cause the Lord hath been witness between 
thee and the wife of thy youth, against whom 
thou hast indeed dealt treacherously; yet is 
she thy companion, and the wife of thy 
covenant.” 

R. Jochanan (and according to others, 
R. Elazar), said: “The wife of a man does 
not die [frequently] unless he is requested 
to pay [his donation] and has not to pay, 
as it is said (Prov. 22, 27) If thou have 
nothing to pay, why should he take away 
thy bed from under thee?” R. Jochanan 
said again: “To him whose first wife dies, 
it is as if the Temple had been destroyed in 
his days, as it is said (Ezek. 24, 10) I will 
take away from thee the desire of thy eyes, 
ete., and (Ib.) And when I had spoken unto 


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7). Mishnah means “double;’ if slightly changed, it means “change.” 


199 aie ka 


power] and haughtiness [to the weak], 
which came to Babylon.” Did then haughti- 
ness come to Babylon? Behold the master 
said elsewhere: ‘Ten measures of haughti- 
ness came down upon the world of which 
nine were taken by Elam and the one meas- 
ure was given to the entire world.” Yea, 
their intention was to go to Babylon, but 
they were dragged along to Elam. You 
can also infer this from [the expression] of 
the passage to build (intended) a house in 
the land of Shinar. The explanation is sus- 
tained. Is then haughtiness not frequent 
also in Babylon? Behold the master said: 
“The symptom for haughtiness is poverty 
and [nine out of ten measures of] poverty 
went to Babylon.” The poverty mentioned 
here refers to the Torah, as it is written 
(Songs 8,5) We have a little sister, and she 
has yet no breasts, whereupon R. Jochanan 
said: “This refer to Elam, which merited to 
[have cholars to] learn, but not to teach 
others.” What is the meaning of the 
word Babel (Babylon)? R. Jochanan said: 
“A mixture of Scripture, Mishnah and Tal- 
mud.” (Lam 3, 6) In dark places hath He 
set me to dwell. R. Jeremiah said: “This 
tefers to Babylon” [where the scholars are 
not agreeable to one another]. 

R. Chiya b. Zarnuki and Simon b. Yeho- 
zadak went to intercalate a year in Assia, 
and they were met by Resh Lakish, who 
joined them, saying: “I will go with them 
to see how they do it.” In the meantime he 
saw a man who was ploughing in the Sab- 
batical year, and he said to them: “This 
man is a priest, and tills in the Sabbatical 
year!” (They answered: “He may say: ‘T 
am merely an imperial servant in the 
estate.” He again saw a man who trimmed 
his vineyard, and he said: “He is a priest, 
and trims the vineyard!” They answered: 
“He may say: ‘I need the twigs to make a 
bale for the press.” Whereupon Resh Lak- 
ish remarked: “The heart knows whether it 
is done for E’kel (a legitimate purpose), or 
out of akalkaloth (perverseness).” They 
then said: “He is a troublesome person.” 
When they came to their place, they ascend- 
ed to the attic and removed the ladder [that 
Resh Lakish should not join them]. Resh 
Lakish then came to R. Jochanan and ques- 
tioned him: “Men who are suspected of 
transgressing the Sabbatical year, are they 
fit to intercalate a year?” After deliberating, 


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198 hea 


(Is. 54, 5) For thy husband is thy master,” 
ete. There is a Baraitha: No one feels the 
death of a man more than his wife, and no 
one feels the death of a woman more than 
her husband. No one feels the death of a 
man more than his wife, as it is said (Ruth 


1, 3) Thereupon died Elimelech, Naomi’s” 


husband; and no one feels the death of a 
woman more than her husband, as it is said 
(Gen. 48, 7) And as for me, when I came 
from Padan, Rachel died by me. 


CHAPTER THREE 


(Fol. 23) It has been taught in a Barai- 
that: Thus was the custom of the pure- 
minded people of Jerusalem; they would not 
sign [their name as a witness] to a docu- 
ment unless they were aware who were to 
sign with them. They also would not sit 
down to judge unless they were aware who 
were to be their colleagues, and would also 
not go to a banquet unless they were aware 
who were invited with them. 

R. Oshiya said: “What is the meaning of 
the passage (Zech. 11, 7) And I had taken 
unto me two staves; the one I called 
Graciousness (No’am), and the other I 
called Concord (Choblim); i.e., No’am re 
fers to the scholars of Palestine who are 
polite to one another while discussing 
halacha. Choblim, refers to the scholars of 
Babylon who wounded [each other’s feel- 
ings] while discussing halacha.” (Ib. 4, 14) 
Then he said to me: ‘They are the two sons 
of Yizhari (clear oil), that stand by the 
Lord, ete. (Ib., ib. 3) And two olive trees 
are naer it’ R. Isaac said: “This refers to 
the scholars of Palestine, who please each 
other during halachik discussions like olive 
oil; and the two olive trees near it, refer to 
the Babylonian scholars who enrage one an- 
other with bitterness during halachik dis- 
cussions,’ just as an olive tree is bitter.” It 
is written (Ib. 5, 9) Then did I lift up my 
eyes and looked, and behold, there came out 
two women, having the wind in their wings, 
and they had wings like the wings of a stork ; 
and they lifted up the Ephah between the 
earth and the heaven. Then said I to the 
angel that spoke to me, ‘Whither are these 
bearing away the Ephah? And he said unto 
me: ‘To build a home for it in the land of 
Shinar’ RR. Jochanan said in the name 
of R. Simon b. Jochai: “These two 
women refer to cringing submissions [to 


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201 3Ppy? 


is written here: He will roll you up (A’ate) 
as a bundle, and it is written [concerning a 
leper] (Lev. 13, 45) And he shall cover 
(Ya’ate) himself up to the upper lip. (Ib) 
He will roll thee up as a bundle, and [toss 
thee] like a ball unto a country of ample 
space.” It was taught in a Baraitha: His 
(Shebna’s) desire was to disgrace the house 
of his master, and therefore he himself was 
put to shame; for when he came out to 
Sancherib with his party, Gabriel shut the 
gate in the face of his party. And whep 
Sancherib questioned him: “Where is thy 
party?” he answered: “They have rebelled 
and retracted.” ‘Are you making sport of 
me!” Sancherib exclaimed, and they bored 
holes in his heels, tied them to the tails of 
their horses, and dragged his body over 
thorns. 

(Ps. 11, 3) For [if] the foundations be 
torn down, and what would the upright do? 
R. Juda and R. Hina differ. According to 
one it means: “If Ezekiah and his party 
would have been destroyed, how could [the 
promise of the Lord] be fulfilled?” And 
according to the other: “If the Temple 
would have been destroyed by Sancherib, 
[in accordance with the advice of Shebna], 
what would have become of the wonderful 
miracles of the Lord?” And according to 
Ulla this refers to the thoughts of that 
wicked (Shebna): “If they would not have 
been destroyed, what would have become of 
the righteous Hezekiah?” The interpreta- 
tion of the one who explains that the pass- 
age for the foundation be torn down refers to 
Shebna’s thoughts, is readily understood, as 
it is said (I Sam. 21, 13) And David laid 
up these words in his heart. 'The interpreta- 
tion of the one who explains the word 
foundation to mean the Temple, is also 
evident, as we are taught in a Mishnah 
that a stone was placed in the Temple from 
the time of the first prophets, with the name 
Shethiha (foundation). But he who ex- 
plains the passage to mean Hezekiah and his 
party, where is it to be found that the word 
foundation refers to the righteous? From 
the following passage (I Sam. 2, 8) For 
the pillars of the earth are the Lord’s, and 
He hath set the world upon them. [Pillars, 
are the righteous, on which He hath set, the 
foundation]. And if you wish I will say 
from the following (Is. 28, 29) Wonderful 
is He in counsel, and excellent in His wise 


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however, he said: “It presents no difficulty 
to me, as they may be compared to the three 
keepers of cattle upon whose calculation the 
Rabbis once relied.’ Afterward, however, 
he said to himself: “But there is no similar- 
ity, for over there [concerning the three 
keepers of cattle] the Rabbis met afterward 
and did the intercalation, but here they 
themselves did it, and they are only a coun- 
cil of wicked men, and a measure passed in 
a council of wicked men does not hold.” 
“That is the trouble, that thou callest them 
wicked,” remarked R. Jochanan. When the 
above-mentioned Rabbis came to R. Joch- 
anan, complaining that Resh Lakish called 
them keepers of cattle and the master did 
not say a thing to him,” he answered: “Even 
if he would have called you shepherds, what 
could I do to him?” 

To what does a council of wicked men 
refer? To the following: Shebna, would ex- 
pound [in his college] with thirteen great 
men, and Hezekiah would expound with only 
eleven. When Sancherib came to attack 
Jerusalem, Shebna wrote a note and shot it 
with an arrow [into Sancherib’s camp]. The 
note read: “Shebna and his party are willing 
to make peace, but Hezekiah and his party 
are not willing to make peace, as it is said 
(Ps. 11, 2) For lo, the wicked bend their 
bow, they arrange their arrow upon the 
string.” And Hezekiah feared, since, perhaps 
the inclination of the Holy One, praised be 
He! would be towards the majority, whose 
desire was to deliver themselves to the ene- 
my, that he would also have to deliver him- 
self to them. The prophet then came to him 
saying (Is. 8, 12) Say ye not a conspiracy, 
concerning all whereof this people do say: 
A conspiracy; i.e., they are only a council 
of wicked men, and [a measure passed in] 
a council of wicked men does not hold. He 
(Shebna) went and hewed out a cave for a 
grave for himself amongst the graves of 
King David’s house, and this is why the 
prophet said to him( Ib. 22, 16, 17) What 
hast thou here? and whom hast thow here, 
that thou hast hewn out for thyself here a 
sepulchre ? Behold, the Lord will 
hurl thee up and down with a man’s throw. 
Rab said: “From this is to be inferred that 
the sufferings of homelessness are harder for 
a man to bear than for a woman.” R. Jose 
b. Chanina said: “From this we infer that 
Shebna was punished with leprosy, for it 


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203 lapel ae 


fore be interpreted, fathers should not die 
by the testimony of their children, and chil- 
dren shall not die by the testimony of 
their fathers. And children, you say, 
should not die by the sin of their fathers? 
Is there not a passage (Ex. 34, 7) Visiting 
the iniquities of the fathers wpon the chil- 
dren? That passage refers to children who 
hold in their hands the deeds of their 
fathers, (follow their fathers’ example), as 
we are taught (Lev. 26, 39) And also 
through the iniquities of their fathers shall 
they pine away with them; i.e., when they 
hold in their hands the deeds of their 
fathers. But perhaps this refers even to 
those who do not follow the examp!e of their 
fathers? Since the passage reads (Deut. 


24, 16) For his own sin shall every man - 


be put to death, it includes even those who 
follow the deeds of their fathers. And when 
they do not follow the example of their 
fathers you say they cannot be punished ? 
Indeed it is written (Lev. 26, 37) And they 
shall stumble one over another. Infer from 
this that all (Israel) are responsible for one 
another. That deals with a case when they 
had an opportunity to protest [against the 
evil] and they did not, [they are therefore 
responsible]. 

(Fol. 29) How were the witnesses 
frightened? R. Juda said: “Thus it was 
said to them” (Pr. 25, 14) Like clouds and 
wind without rain, so is a man that vaunteth 
falsely of a gift. Raba said: “This is no 
frightening, as they may think that accord- 
ing to the popular saying, Seven years of 
famine do not pass the gate of a man with a 
profession.” “Therefore,” said Raba, “it 
was said to them (Ib., ib. 18) As a maul, 
and a sword, and a sharp arrow, so is a man 
who beareth false witness against his 
neighbor.” R. Ashi, however, maintains that 
even this is not sufficient, as they may think, 
even in time of an epidemic one does not die 
before his time. Therefore said he: “I was 
told by Nathan b. Mar Zutra that it was 
said to them that false witnesses are dis- 
graced even by their own employers, as it is 
written (I Kings 21, 13) And there came 
in two men, sons of Belial, and seated them- 
selves opposite to him, and testified against 
him, saying: Noboth has blasphemed God 
and the King.” 

Fol. 30) It has been taught in a Barai- 
tha: R. Nechemiah said: “Thus was the 


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202 ,°57M3D oy 


deeds. R. Chanina said: Why is the Torah 
called Yushiya? Because the study of it 
weakens the strength of man. Others ex- 
plain: Because it was given in silence be- 
cause of Satan. Others, again, explain it 
that they are mere words, and yet the world 
is built upon them.? 

(Ib. b) R. Juda said: “A shepherd of 
‘ whom it is not heard that he leads his flock 
into strange pasture is nevertheless dis- 
qualified [to be a witness], but a collector of 
duty of whom it is not said that he takes 
more than he ought to, is qualified.” The 
father of R. Zera was a collector of duty for 
thirteen years, and when the governor would 
come to that city when he would see a 
scholar he used to quote (Is. 26, 20) “Go, 
my people, enter into thy chambers.” And 
also to the other people, when he saw 
them crowded in the streets, he used to say: 
“The governor will come in town, and pres- 
ently he will slaughter the father for the 
son, and the son for the father.” (i.e., he 
will exercise extortions), (Fol. 26) where- 
upon all used to hide themselves. And when 
the governor came, he used to say to him: 
“You see that there are very few people in 
this city. From whom, then, shall we col- 
lect so much duty?” When he departed, he 
said: “There are thirteen maes which are 
tied in the sheet of my bed; take and return 
them to so and so, as I took them from him 
for duty and did not use it.” 

Ulla said: “Trouble [about sustenance} 
affects the memory, even for the words of 
the Torah, and makes one forget what he 
studies, as it is said (Job 6, 12) Who frus- 
trateth the plans of the crafty, so that their 
hands cannot execute their well-devised 
counsel.” Rabba said: “If, however, he oc- 
cupies himself with the Torah for the sake 
of Heaven, it will not affect him, as it is 
said (Prov. 19, 21) There are many thoughts 
in a man’s s heart ; but de ee of the Lord 
alone will stand firm; i.e., study which is 
for the sake of Bee no matter in what 
circumstances one is, remains forever.” 


(Fol. 2%b) (Deut. 24, 16) Fathers shall 


not be put to death for the children. . . ~ 


for his son’s sin, ete. For what purpose is 
this written? If only to teach us the mean- 
ing of it taken literally, we know this from 
the end of the verse—for his own sin shall 
every man be put to death. It must there- 


1). Tushiya, has several meanings if slightly changed. 


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205 NT 


expression may be used for many arguments, 
but one and the same argument must not be 
deduced from different biblical expressions. 
It was taught in the academy of R. Ishmael 
(Jer. 23, 29) Like a hammer that breaketh 
the rock in pieces; 1.e., just as the hammer 
strikes the stone into multitudes of pieces, 
so also may a biblical passage be interpreted 
for many arguments. 

(Fol. 37) (Songs 7, 3) Thy navel is pro- 
tected like a round goblet which lacketh not 
the mixed wine. Navel refers to the 
Sanhedrin. And why were they called 
navel? Because they used to sit in the cen- 
tre (navel)? of the world. Is protected—ie., 
it protects the whole world. Round goblet— 
i.e., the Sanhedrin sat in a circle. Which 
lacketh not the mixed wine—i.e., if one 
wished to leave, it must be seen that there 
would remain twenty-three, corresponding to 
the number of the small Sanhedrin; then 
he was able to leave. But if there were less, 
he could not leave. Thy body is like a heap 
of wheat fenced about with lies; i.e., just 
as from a heap of wheat all derive benefit, 
so all were pleased to hear the reasons given 
by the Sanhedrin in their discussions. 
Fenced about with lilies—i.e., even a fence 
of lilies was not broken by them to go out 
of it. This is what was said by a certain 
heretic to R. Cahana: “Your law permits a 
man to stay alone with his wife during the 
days of her menstruation. Is it possible 
that flax and fire should be together and 
should not burn?” And he answered: “The 
Torah has testified for us, fenced about with 
lilies—i.e., even a fence of lilies is sufficient 
for us—and it will never be broken.” Resh 
Lakish said: “This is inferred from (Ib. 
6, 7) Like the half of the pomegranate is 
the upper part of thy cheek—i.e., even thy 
lowest are full of meritorious acts—like the 
pomegranate.” R. Zera said: “From (Gen. 
27, 27) And he smelled the smell of his gar- 
ments, ete. Do not read b’gadav (garments), 
but read bogdav (his transgressors).” There 
were insolent fellows in the neighborhood 
of R. Zera, who nevertheless associated with 
them and showed them respect, so that they 
should repent. The Rabbis, however, were 
not satisfied with this. When R. Zera died 
the insolent fellows said: “Hitherto there 
was the little man who prayed for us, but 
now who will do so?” Whereupon they re- 





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2). See Tanchuma Vayikro 18, 23, that Palestine is the Centre of the world. 


204 elie ba at ee i 


custom of the pure-minded in Jerusalem. 
They let the parties enter, listened to their 
claims, and thereafter let the witnesses en- 
ter, listened to their testimony, and told all 
of them to go out, and then discussed the 
matter.” 

(Fol. 31) Our Rabbis were taught: 
“Whence do we know that one of the judges, 
when leaving court, must not say: ‘I was in 
favor of the defendant, but my colleagues 
were against me, and I could not help it, for 
they were in the majority?’ The passage, 
therefore reads (Lev. 19, 16) Thou shalé 
not go up and down as a tale-bearer among 
thy people. And another passage says 
(Prov. 11, 13) He that walketh about as a 
tale-bearer revealeth secrets.’ There was a 
disciple concerning whom there was a rumor 
that after twenty-two years he disclosed a 
secret thing which was taught in the college. 
R. Ami drove him out of the college, and 
announced: “This man is a revealer of 
secrets.” 


CHAPTER FOUR. 


(Fol. 32b) Our Rabbis were taught (Deut. 
17, 20) Justice, only justice, shalt thow pur- 
sue. This means that one shall follow after 
celebrated judges, after R. Elazar at Luda 
and after Rabban Jochanan b. Zakkai at 
Brur Cheil. We are taught in a Baraitha: 
if one saw many lights in the city of Burni, 
it was understood that the ceremony of cir- 
cumcission took place; and if one saw many 
lights in Brur Cheil, he undersotod that 
there was a wedding banquet in that city.”? 

We are taught in a Baraitha: Justice, 
only Justice, shalt thou pursue; ie., you 
should always do your best to follow after 
the sages in assembly, as, for instance, after 
R. Elazar at Luda; after Rabban Jochanan 
b. Zakkai at Brur Cheil; after Joshua at 
Pekiein; after Rabban Gamaliel at Jamnia; 
after R. Akiba at B’nei B’rak; after R. 
Matia at Rome; after R. Chanina b. Tradion 
at Sichni; after R. Jose at Sephorius; after 
R. Juda b. Bathyra at N’zibin; after R. 
Joshua, in exile (at Pumpaditha); after 
Rabbi at Beth-Sh’arim; and [when the Tem- 
ple was in existence], after the sages at their 
chamber in the Temple.” 

(Fol. 34) (Ps. 62) Once hath God spoken, 
yet twice have I heard it; i. e., one biblical 





1). During the times of persecution these were the s 


other ooccasions. 


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igs by which Jews were invited to celebrate their weddings and 


207 =py. 


said (Prov. 11, 10) When the wicked perish, 
there is joyful shouting. 

GEMARA: Our Rabbis were taught: 
What is the meaning of a supposition? The 
court says to them: “Perhaps you saw that 
one ran after his companion to a ruined 
[house] and you ran after them, and found 
in the hand of one a sword from which the 
blood dripped, and you saw the slain strug- 
gle? If [you saw] this, you saw nothing 
[as long as the slain was not killed in your 
presence |.” 

There is a Baraitha: Simon b. Shethach 
said: “May I see the consolation of our peo- 
ple as I did see one who ran after his com- 
panion to a ruin. And I ran after him, and 
saw a sword in his hand from which blood 
dripped, and the slain was struggling, and I 
said to him: ‘You wicked one, who has slain 
this man—I or you? But what can I do 
that your blood is not legally in my hands, 
for the Torah says (Deut. 17, 6) Upon the 
evidence of two be put to death. 
But he who knows the thoughts of man shall 
take revenge on this man who has slain his 
companion.’” It was said that they did not 
leave that spot until a snake came and bit 
the guilty one, and he died. 

But was this man liable to be killed by 
a snake? Did not R. Joseph say, and so 
also it was taught at the college of Hezekiah: 
Since the Temple was destroyed, although 
the court of the Sanhedrin has ceased, never- 
theless, the punishment of the four kinds of 
death prescribed in the Scriptures did not 
cease. How can you say that it has not 
ceased, when we see that they are indeed 
abolished? We must therefore say that it 
refers to the Divine judgment, which takes 
the place of the form of capital punishment, 
has not ceased; for he who is liable to be 
stoned finds his death by falling down from 
a roof or by being trodden down by a wild 
beast, which equals stoning; he who is liable 
to be burned finds likewise his death by fire 
or by the bite of a snake; he who is liable 
to be slain by the sword falls either into the 
hands of the government, [where he is 
slain], or [he meets his death] by murder- 
ers; and he who ought to be hung finds his 
death either by drowning in the river, or by 
diphtheria. [Hence a murderer is not liable 
to the bite of a snake]. This man was liable 
to be burned for another crime; and the 
master said elsewhere that he who is guilty 


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_pented and became righteous. 


MISHNAH: How were the witnesses awe- 
struck in criminal cases? They were brought 
in and warned: Perhaps your testimony is 
based only on a supposition, or on hearsay, 
or on that of another witness, or you have 
had it from a trustworthy man; or perhaps 
you are not aware that finally we will in- 
vestigate the matter by examination and 
eross examination. You may also be aware 
of the fact that there is no similarity be- 
tween civil and criminal cases. In civil cases 
one may repay the money damage and he is 
atoned; but in criminal cases the blood of 
the person executed, and of his descendants 
to the end of all generations, clings to the 
instigator of his executions, for thus do we 
find in the case of Cain, who slew his 
brother, concerning whom it is said (Gen. 
4,10) The voice of the blood of thy brother 
is crying unto me from the ground. Blood 
is not mentioned in the singular, but in the 
plural (bloods), which means his blood and 
the blood of his descendants. According to 
others, the bloods of thy brother—i.e., his 
blood has scattered over all the trees and 
stones. Therefore the man was created 
singly, to teach that he who destroys one 
soul of a human being is considered by 
Scriptures as if he had destroyed the whole 
world, and he who saves one soul of Israel, 
Scripture considers it as if he had saved the 
whole world. And also in order to preserve 
peace among creatures, so that one should 
not say: “My grandfather was greater than 
yours ;” and also that the heretic shall not 
say: “There are many creators in heaven.” 
And also to proclaim the glory of the Holy 
One, praised be He! For a human being 
stamps many coins with one stamp, and all 
of them are alike; but the King of all the 
kings, the Holy One, praised be He! has 
stamped every man with the stamp of Adam 
the first, and nevertheless not one of them is 
like the other. Therefore every man may 
say: “The world was created for my sake, 
hence I must be upright, just,” ete. Should 
the witness say: (Ib. b) “Why should we 
take so much trouble upon ourselves?” Be- 
hold it is written (Lev. 5, 1) And he ts a 
witness, since he hath seen or knoweth some- 
thing; if he do not tell it, then he should 
bear his iniquity. And should you say: 
“Why should we testify to the disadvantage 
of that man’s blood?” Behold, it has been 


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were sitting at a banquet before Rabbi [the 
Nassi] and did not utter a word. The 
Rabbis remarked: “Let the wine get the bet- 
ter of the youngsters (let them become a lit- 
tle merry), so that they shall say some- 
thing.” As soon as they were filled with wine 
they began saying: “Ben David will not 
come until there will be an end to the two 
families (dynasties), that of the Babylonian 
Exilarchs and that of the Princes of Pales- 
tine, as it is said (Is. 8, 14) And he will be 
for a sanctuary; but also for a stone of 
stumbling, and for a rock to fall over unto 
the two houses of Israel.” Whereupon Rabbi 
exclaimed: “Children! you are throwing 
thorns in my eyes!” “Rabbi,” remarked 
they “Yayin (wine) amounts numerically to 
seventy, and the word Sod (secret) amounts 
to seventy, hence as soon as wine enters the 
secret goes out.” R. Chisda lectured: 
“What is the meaning of the passage (Dan. 
9, 14) Therefore was the Lord hurried to 
bring the evil, and He brought it wpon us; 
for the Lord our God is righteous; i.e., 18 
it because the Lord our God is righteous that 
He hurried to bring upon us the evil? No, 
this means, the Holy One, praised be He! 
did charity with Israel in that He caused 
the exile of Zedekiah to come while those 
of the exiled of Yechanyah were still alive; 
as it is said concerning Yechanyah (II 
Kings 24, 16) And the craftsmen and the 
locksmiths a thousand; i.e., Cheresh means 
if they opened a question all became deaf, 
and Massger (locker) if they closed the ar- 
gument of a thing none could reopen rhe 
And how many were they? A thousand. 
Ulla said: “The charity consists in that the 
Holy One, praised be He! made the exile 
earlier by two years indicated through the 
word V’noshantem.’? R. Acha b. Jacob said: 
“Infer from this that ‘quick’ means eight 
hundred and fifty-two years to the Omni- 
potent.” 


Our Rabbis were taught: Adam the First 
was created singly. Why? So that Minim 
(disbelievers) should not say there were 
many creators in heaven, Another reason is 
because of the righteous and the wicked, that 
the righteous should not say: “We are the 
descendants of a righteous man;” and the 
wicked should not say: “We are the descend- 


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4). This word is used in Deut. 4, 25, meaning And ve shall remain long; its numerical value aggregates 852. The 
verse thus refers to 852 years which Israel will ‘dwell in Palestine with the Temple, the actual years, however, were with 


two less. 


208 i a ee | ni 


of two crimes should suffer the severer 
penalty. 

“You shall be aware,” etc., R. Juda b. 
Chiya said: “Infer [from the verse cited 
in the Mishnah] that Cain made wounds 
and bruises on the body of his brother Abel, 
as he did not know by what member the 
soul departed until he reached his neck.” 
R. Juda said again in the name of R. Chiya: 
“From the very day when the earth opened 
its mouth to receive the blood of Abel, it 
has not again opened, as it is said (Is. 24, 
16) From the edge of the earth, etc. Hence 
it reads from the edge, but not from the 
mouth. Hezekiah, his brother, however, 
raised the following objection (Num. 26, 
32) And the earth opened her mouth, etc. 
And he answered: /It opened for a bad 
cause, but not for a good cause.” R. Juda 
said again in the name of R. Chiya: “Exile 
atones for every thing, for it is said (Ib. 
(Gen. 6, 14) And I shall be a fugitive and a 
vagabond on the earth, and at last it is writ- 
ten: And he dwelt in the land of Nod (only 
a vagabond).” 

R. Juda said: “2zile atones for three 
things, as it is said (Jer. 21, 9) He that re- 
maineth in this city shall die by the sword, 
or by the famine, or by the pestilence; but 
he that goeth out and runneht away to the 
Chaldeans that besiege you, shall remain 
alive, and his life shall be unto him as a 
booty.” R. Jochanan, however, said: “Exile 
atones for every thing, for it is said (Ib. 
22, 30) Thus hath said the Lord, write ye 
down this man as childless, as a man that 
shall not prosper in his days; for no man of 
his seeds shall succeed to sit upon the throne 
of David, and to rule any more in Judah. 
And after he was exiled it is written (1 
Chr. 3, 17%) And the sons of Yechanyah: 
Assir, Shealthiel his son. And there is a 
tradition that Assir and Shealthiel is the 
same person; he was called Assir, because his 
mother became pregnant when she was im- 
prisoned ; Shealthiel because he was planted 
by God not in the ordinary way of those that 
are planted [in prison]. In another way 
the name, Shealthiel, may be explained, con- 
cerning whom the Almighty asked an abso- 
lution upon the vow; who was planted in 
Babel. What was his real name—Nehemiah 
b. Cha’chalia. 

Juda and Hezekiah, the sons of R. Chiya, 


3). Because his father was born impotent. 


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att py 
dom hath built her house. This refers to 
the nature of the Holy One, praised be He! 
who has created the whole world with wis- 
dom. Seven pillars, refers to the seven days 
of the creation. Killed her cattle, etc., refers 
to the seas, the rivers, and all what was 
necessary for the world. She hath set in 
order her table, refers to the trees and 
grass. She sent forth her maidens, refers 
to Adam and Eve. Upon the top of the 
highest places: Rabba b. b. Chana pro- 
pounded a contradiction: It is written On 
the top of the height, and it is also written 
(Ib. 14) On the chair in the high places, 
i.e., first they were placed on the top, and 
thereafter on a chair, (Ib. 9, 16) Who 1s 
thoughtless, let him turn in hither, and as 
for him who lacks understanding. The 
Holy One, praised be He! said: “Who made 
a fool of Adam the First? The woman who 
told him, etc., as it is written (Ib. 6, 32) 
Who so committed adultery with a woman 
lacketh sensc.” JR. Maier used to say: “The 
dust of which Adam was made was collected 
from all parts of the world, as it is said (Ps. 
139, 16) My undeveloped substance did thy 
eyes see; and it is written, (Zech. 4, 10) 
They are the eyes of the Lord, that run to 
and fro through the whole earth.” 

R. Oshia said in the name of Rab (Fol. 
60b) “The [earth for the] body of Adam 
was taken from Babylon, [for] his head 
from Palestine, and [for] all other mem- 
bers, from all other countries;” and [the 
earth for] his rump, R. Jochanan said: “It 
was taken from Akra of Agma.” R. Acha 
b. Chanina said: “A day consisted of twelve 
hours. The first hour the earth for his body 
was gathered; the second hour it became an 
unformed body, and in the third his limbs 
were shaped; in the fourth the soul entered 
the body, in the fifth he arose on his feet, 
in the sixth he named all the beasts and ani- 
mals, in the seventh Eve was brought to him, 
in the eighth there went to bed two persons, 
and four persons came out of it; in the ninth 
he was commanded not to eat of the tree, 
in the tenth he sinned, in the eleventh he 
was tried, and in the twelfth he was driven 
out of the Garden of Eden, as it is said (Ps. 
49, 13) And Adam though in his splendor 
endureth not.” 

R. Juda said in the name of Rab: “At the 
time the Holy One, praised be He! was 
about to create man, He created a division 


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ants of a wicked man [hence we are not to be 
blamed].” There is another reason: Be- 
cause of families, that they should not quar- 
rel, saying: Our parents were better than 
yours. As we see that when only one man 
was created there are quarrels of rank, how 
much the more if many original Adams had 
been created! Still another reason is: Be- 
eause of robbers and extortioners. Since, 
now, when he was created singly, there are 
robbers and extortioners, how much the more 
would there be robbers and burglars if they 
were of different parents! 

To show the glory of the Most Supreme 
King, the Holy One, praised be He! A 
human being stamps many coins and all are 
alike, but the Holy One, praised be He! has 
stamped every man with the stamp of Adam 
the First, and nevertheless not one is like 
his neighbor, as it is said (Job 38, 14) She 
is changed as the sealing clay; and all things 
stand as though newly clad. And why are 
not the faces of men alike? Because one 
might see a nice dwelling or a handsome 
woman, and say: It is mine, as it is said 
(Ib. 15) And from the wicked is their light 
withdrawn, and the high-raised arm 1s 
broken. We are taught in a Baraitha: R. 
Maier used to say: “In three things man 
differs from his neighbor—in voice, in face, 
and in mind: in voice and in face, because of 
adultery; and in mind, because of robbers 
and extorters.” 

Our Rabbis were taught: Adam was cre- 
ated on the eve of Sabbath, and why? In 
order that the Minim shall not say that he 
(Adam) was a partner to the Lord, in the 
creation of the world. Another explanation 
is, if he becomes overbearing, it may be said 
to him: “The mosquito has been created be- 
fore thee. ” Still another explanation is 
that he should enter immediately [after be- 
ing created] into a meritorious act [the 
Sabbath]. According to others that he shall 
partake of the Sabbath meal immediately. 
This may be likened unto a frail king who 
built a palace. After he finished it, he pre- 
pared a banquet and then he invited the 
guests, as it is said (Prov. 9, 1-4) Wisdom 
hath built her house; she hath hewn out her 
seven pillars. She hath killed her cattle; she 
hath mingled her wine; she hath set in 
order her table. She hath sent forth her 
maidens; she invited [her quests] upon the 
top of the highest places of the town. Wis- 


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Akiba. R. Elazar b. Azaryah then said to 
him: “Akiba, how do you dare to make the 
Shechina so common? It means one chair 
for Divine judgment and one for Divine 
righteousness.” Did R. Akiba accept R. Ela- 
zar’s answer, or did he not? Come and lis- 
ten: from the following Baraitha: R. Elazar 
. b. Azaryah said to him: “Akiba, what hast 
thou to do with Aggada? Give thy atten- 
tion to Negaim and Ohaloth. One is a chair 
and one a footstoll, the chair to sit upon and 
the footstoll to put the feet upon.” RK. 
Nachman said: “He who knows how to give 
a right answer to the Minim like R. Aidith 
may discuss with them, but he who is not 
able to do so, it is better for him not to dis- 
cuss with them at all.” There was a Min 
who said to R. Aidith: “It is written (Hx. 
24,1) Come up unto the Lord. It ought to 
be, Come up to Me. [And when God said 
to him: Come up to the Lord, there must be 
one lord more].” And he answered: “That 
is the angel Mattatron, who bears the name 
of his master, as it is written (Ib., ib. 21) 
Because My name is in him.” “If so,” re- 
joined the Min, “let us worship him.” It 
reads (Ib., ib.) Al tamer bee (Do not ex- 
change Me). Hence Thou shalt not ex- 
change him for Me.” The Min said again: 
“But does it not read he will not pardon your 
transgression?” And  Aidith answered : 
“Believe me, that even as a guide we refused 
to accept him, as it is written (Ib. 33, 15) 
If thy presence go not [with us], carry us 
not up from here.’ A Min asked R. Ishmael 
b. R. Jose: It reads (Gen. 19, 24) And the 
Lord rained upon Sodom and Gomorrah 
brimstone and fire. From the Lord, ete. 
From the Lord! It ought to be from Him 
[hence there was one more Lord]? And a 
certain washer said to R. Ishmael: “Let me 
answer him. Jt reads (Gen. 4, 23) And 
Lemech said unto his wives, Adah and Zel- 
lah, Hear my voice, ye wives of Lemech, ete. 
Wives of Lemech! My wives, it ought to be. 
You must then say that so is it customary 
in the language of the verse, the same is the 
case here.” And to the question of R. 
Ishmael to the washer: “Whence do you 
know this?” he answered: “From the lec- 
tures of R. Maier. As R. Jochanan used to 
say that R. Maier’s lectures consisted always 
of one part Halacha, of another part 
Aggada, and the rest of parables.” R. 
Suchanan said further: “R. Maier had three 


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212 aati in ata He | 35 


of ministering angels, and said to them: 
‘Would ye advise Me to create man?’ And 
they said to Him: ‘Sovereign of the Uni- 
verse! what will be his functions?’ And He 
related before them such and such. They 
then said before Him: (quoting Ps. 7, 5) 
“Sovereign of the Universe, what is a mor- 
tal, that Thou rememberest him, and the 
son of man, that Thou thinkest of him?’ He 
then put His little finger among them and 
they were all burnt. And the same was with 
the second division. The third one, how- 
ever, said before Him: ‘Sovereign of the 
Universe! the first angels who protested, 
what did they accomplish? The whole world 
is Thine, and all that it pleases Thee Thou 
mayest do.’ Thereafter at the flood and the 
generation of dispersion whose deeds were 
criminal, the same ministering angels said 
before Him: ‘Sovereign of the Universe, 
were not the first angels right in their pro- 
test ?? And He answered: (quoting Is. 46, 
4) ‘And even unto old age I am the same, 
and even unto the time of hoary hairs will 
I hear’ ” 

R. Jochanan said: “Every place where the 
Minim gave their wrong interpretation, the 
answer of annulling it is to be found in the 
same place—i.e., they claim from (Gen. 1, 
26) Let us make man. [ Hence it is in the 
plural] ; however, in (Ib. 27) it reads: And 
God created in His image (singular) (Ib. 
9, 7) Let us go down [plural).] However, 
(Ib., ib. 5) And the Lord came down 
[singular]. (Deut. 4, 7) For what great 
natoin is there that hath gods so nigh unto 
it? However it reads further on, as is the 
Lord our God every time we call upon Him. 
(II Sam. 7, 23) Whom God went? [plural]. 
However, (Dan. 7, 9) I was looking down 
until chairs were set down, and the Ancient 
of days seated Himself [singular]. But 
why are all the above-mentioned written in 
the plural? This is in accordance with R. 
Jochanan ; for R. Jochanan said: “The Holy 
One, praised be He! does not do anything 
until he consults the heavenly household, as 
it is said (Ib. 4,.14) Through the resolve 
of the angels is this decree, and by the order 
of the holy ones is this decision. However, 
this answer is for all the plurals mentioned, 
except the last one, the chairs. Why are 
they in plural? One for Him and one for 
David, as we are taught in a Baraitha: One 
for Him and one for David, so said R. 


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215 ae 


Caesar asked Rabban Gamaliel to count the 
stars, and R. Gamaliel answered him: “Can 
you tell me how many teeth are in your 
mouth?” He put his hand in his mouth and 
began to count them. When R. Gamaliel re- 
marked: “If you are not aware of the num- 
ber of teeth in your mouth, how can you 
claim to know what there is in heaven!” 

The Caesar said to Rabban Gamaliel: “He 
who created the mountains has not created 
the wind, and He who created the wind did 
not create the mountain, for it is written 
(Amos 4, 13) He' that formed the mountains 
and created the wind.” And he answered: 
“Tf so, then concerning a man, of whom it 
reads (Gen. 1, 27) And God created, and 
(Ib. 2, 7%) And the Lord God formed, 
should also mean that he who has formed 
has not created, and vice versa. There is in 
the human body one span square, in which 
two holes are to be found—[one in the nose 
and one in the ear]. Will you then say that 
he who created one of them did not create 
the other, for it is said (Ps. 94, 9)/ He that 
hath planted the ear, shall He not hear? 
Or he that hath formed the eye, shall He not 
see?” And the Min said: “Yea, I am of this 
opinion.” “How is it,” rejoined Gamaliel, 
“that when death comes, are then both cre- 
ators agreed, [to kill their creation to- 
cether]?” A magician said to Rabban 
Gamaliel: “Thy upper half belongs to 
Ormuzd, thy lower half to Ahriman.” “Tf 
this be so,” answered he, “why does Ahriman 
allow Ormuzd to let the water pass through 
his dominion, to the ground?” 

The Caesar said R. Tanchum: “Let us 
unite and be a people of one and the same 
creed.” And he answered: “Very well; but 
we who are circumcised cannot be like your 
people. However, ye are able to be like us 
if ye will circumsize yourself.” And the 
Caesar answered: “Your answer is right. 
However, it is a rule that he who conquers 
the king must be thrown in the vivarium to 
be devoured by the beasts.” He was thrown 
into the vivarium and was not harmed. “Do 
you know why they did not devour him?” 
remarked a Min to the Caesar, “because they 
were not hungry.” They then threw [the 
Min] in the vivarium and he was devoured. 
The Caesar said to Rabban Gamaliel: “You 
say that among every ten Israelites the 
Shechina is found. How many Shechinas 
have you then?” Rabban Gamaliel then 


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214 apy’ 


hundred fox parables, but we have only 
three. (Fol. 39) (Ezek. 18, 2) The fathers 
have eaten sour grapes, and the teeth of the 
children have become blunt; (Lev. 19, 36) 
Just balances, just weighs, and (Prov. 11, 
8) The righicous is delivered out of distress, 
and the wicked cometh in his stead. 

The Caesar said to Rabban Gamaliel: 
“Your God is a thief, as it is written (Gen. 
2, 21) And the Lord God caused a deep 
sleep . . . and he slept; and he took 
one of lis ribs.’ “Let me answer him,” said 
Rabban Gamaliel’s daughter to him. And she 
said to him: “Would you give me a duces to 
assist me?? “Why?” asked the Caesar. 
“Because,” said she, “we were visited by 
thieves last night who stole from us a silver 
pitcher; however, they left a golden one in- 
stead?” And he said to her: “I would like 
that such thieves would come to me every 
day.” Then said she: “Was it not better for 
Adam that one bone was taken from him, 
and in its stead a woman was given to him 
who shall serve him?” 'The Caesar said: “I 
mean, why could He not have taken it from 
Adam when he was awake?” She then 
asked him to order a piece of meat, and it 
was given to her. She placed it under the 
grate in the ashes and when roasted she took 
it out and offered it to him to eat. “It is 
repulsive to me,” he remarked. Whereupon 
she said: “Eve would also have been repul- 
sive to Adam should he have seen how she 
was formed." 

The same Caesar said to Rabban Gama- 
liel : “I am aware of what your God is doing, 
and where He seateth now.” R. Gamaliel 
sighed deeply. And to the question: “Why 
are you sighing?” he said: “I have a son in 
one of the sea-towns and I am anxious con- 
cerning him. Can you inform me of his 
whereabouts.” “Whence shall I know this?” 
replied he. Whereupon Rabban Gamaliel 
said: “If you do not know what is in this 
world, how can you claim to know what is 
in heaven!” At another time the Caesar 
said to Rabban Gamaliel: “It is written (Ps. 
147, 4) Who counted the number of the 
stars, ete. What prerogative is this? I also 
can do this.” R. Gamaliel took grain, put it 
in a sieve, and while straining them told him 
to count the grain. And he replied: “Let 
the sieve stand, and I will count it.” R. 
Gamaliel said then to him: “The stars are 
always moving.” According to others, the 


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And he answered: “A prophet of your own 
nation has testified concerning us (Ib. b), 
for it is written (Num. 23, 9) And among 
the nations it shall not be reckoned.’ R. 
Elazar raised the following contradictions: 
“It is written (Ps. 145, 9) The Lord is good 
to all, and it is also written .(Lam. 3, 25) 
The Lord is good unto those that hope in 
Him. This question may be likened to one 
who possesses a fruit garden. When he 
waters it, he waters all of the trees, and 
when he covers up the roots, he does so only 
to the best of them.” 

(1. Kings 22, 36) And there went a rinah 
(song) throughout the camp. R. Acha b. 
Chanina said (Prov. 11, 10) And when the 
wicked perish there is rinah; i.e., when 
Achab, the son of Omri, perished, there was 
rinah. Is this so? Does then the Lord re- 
joice over the downfall of the wicked? Be- 
hold it is written (II Chron. 20, 21) As they 
went out before the armed array and said: 
Gwe thanks unto the Lord; for wnto ever- 
lasting endureth His kindness. And R. 
Jochanan said :“Why is it not said here He 
is good?* Because the Holy One, praised 
be He! does not rejoice over the downfall of 
the wicked ;” for R. Samuel b. Nachman said 
in the name of R. Jochanan: “What is the 
meaning of the passage (Hx. 14, 20) And 
the one came not near unto the other all the 
night; i.e., at that time the ministering 
angels wanted to sing their usual song be- 
fore the Holy One, praised be He! but He 
said to them: ‘My creatures (the Egyptians) 
are perishing in the sea, and ye want to 
sing.’” R. Jose b. Chanina said: “He Him- 
self does not rejoice, but He causes others to 
rejoice. This can be proved from the follow- 
ing passage (Deut. 28, 63) And i shall 
come to pass that as the Lord rejoiced, etc. 
It is written Yasiss (cause others to rejoice) 
and not Yassus, will rejoice Himself.” 

(I Kings 18, 3) And Achab called 
Obadiah, who was the superintendent of the 
house. Now Obadiah feared the Lord great- 
ly. What was their discussion? R. Isaac 
said: “Achab said to Obadiah: “Concerning 
Jacob, it is written (Gen. 30, 27) The Lord 
hath blessed me for thy sake, and concern- 
ing Joseph it is written (Ib. 39, 5) The 
Lord blessed the Egyptian’s house for the 
sake of Joseph. 1, however, keep thee in my 
house, yet I am not blessed for thy sake. 


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7). See Ps. 98, 1, where it finishes with the words “Heis good.” 


216 Walia Wis ita ae t=) 17 


called the servant of the atheist, struck him 
on his neck® saying: “Why didst thou per- 
mit the sun to enter the house of your mas- 
ter?” His master, however, answered: “The 
sun shines over all the world.” Rabban 
Gamaliel then remarked: “If the sun, which 
is only one of the hundred million servants 
of the Lord, can shine all over the world, 
how much more can the Shechinah of the 
Lord Himself!” 

A Min said to R. Abahu: “Your God is 
a jester [makes sport of the prophets]. He 
commands Hzekiel (Ez. 4, 4) Lie on thy left 
side and then (Ib.) lie on thy right side.” 
At the same time a disciple came in and 
questioned him: “What is the reason of the 
Sabbatical year?” And R. Abahu answered: 
“JT will now say something which will be an 
answer to both of you. The Holy One, 
praised be He! said to Israel: “Till the earth 
for six years and rest the seventh, in order 
that you may be aware that the earth is 
mine.’ However, they did not do so, but 
sinned, and were exiled. It is the custom of 
the world that if a country has rebelled 
against its frail king he kills all of them if 
he is a tyrant, and half of them if he is mer- 
ciful. But if he is very merciful, he chas- 
tises the leaders only; so also the Holy One, 
praised be He! chastised Ezekiel in order 
to cleanse the sin of Israel.” 

There was a Min who said to R. Abahu: 
“Your God is a priest, as it is written (Ex. 
25, 2) Bring Me a the’ruma. Now when He 
buried Moses where did He dip Himself ?® 
You cannot say that He did so in the water, 
because it is written (Is. 40, 12) Who hath 
measured in the hollow of His hand the 
waters.” And he answered: “He dipped 
Himself in fire, as it reads (Ib. 66, 15) For 
behold, the Lord will come in fire.” “Ts it 
legal to dip in fire?” the Min asked. “On the 
contrary,” replied R. Abahu, “the principal 
dipping is in fire, as it is written (Num. 31, 
23) And whatsoever doth not come into the 
fire shall ye cause to go through water.” 


There was a Min who said to R. Abina: 
“Tt is written (II Sam. 7%, 23) And who ts 
like Thy people, like Israel, the only nation 
on the earth? Why do you pride yourself 
over it? Are you not mingled among other 
nations, of whom it reads (Is. 40, 17) 
All the nations are as naught before Him?” 


5). Others explain that he struck him with his ladle 





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6). See Lev. 22, 6, that a priest must take a legal bath if he became unclean. 


219 apy? 


the nations ye have acted. And he himself 
answered: You did not do according to the 
good usages among them, but according to 
these corrupt usages.” 


CHAPTER FIVE. 


(Fol. 41, b) R. Acha b. Chanina said in 
the name of R. Jochanan: “He who pro- 
nounces the benediction of the new moon 
in its due time, is considered as if he were 
greeting the Divine presence. It is written 
here (Hx. 12, 2) [Concerning the new 
moon] this month (Hazeh). And it is also 
written (Ib. 15, 2) He (Zeh) ts my God 
and I will declare His praise.” In the 
school of R. Ishmael it was taught: “If 
Israelites were permitted to greet their 
Father in heaven only once a month, it 
would be sufficient.” “Therefore,” said 
Abaye, “we must pronounce the above bene- 
diction standing.” Mreimar and Mar Zutra 
used to stand shoulder to shoulder, pro- 
nouncing this benediction. R. Acha said to 
R. Ashi: “In the West (land of Israel) they 
used to pronounce the following benedic- 
tion: Blessed be He who renews the moon.” 
And he answered- “Such a blessing our 
woman also pronounce.” We, however, have 
[adopted] that which was composed by R. 
Juda: “Blessed be He who with His words 
has created the heavens, and with the breath 
of His mouth all their hosts, which He gave 
order and time, that they should not change 
His command; and they rejoice and are 
happy in doing the will of their Creator. 
They work truthfully, and what is done 
through them is truth, And to the moon 
He commanded that she renew herself every 
month, and that she should be a crown [and 
a guide] to the people who were selected by 
Him from their birth. It is a symbol to 
them (children of Israel) that, finally, they 
also will be renewed like her (the moon), 
and they will praise their Creator, His name, 
and the glory of His Kingdom. Praised be 
Thou, Eternal, who dost renew the moon.” 

(Pr. 24, 6) For with wise council thou 
shalt make war. R. Acha b. Chanina in 
the name of R. Assi, quoting R. Jochanan, 
said: “With whom can you fight a war of 
the Torah? With him who possesses bundles 
of Mishnayoth.” R. Joseph, who was a 
master in Mishnayoth, applied to himself 
(Ib. 14, 4) But the abundance of harvests 
is [only] through the strength of the oz. 


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—s 


218 


Perhaps thou art not fearing God?” There- 
upon a heavenly voice was heard, saying: 
“Obadiah fears the Lord greatly, but the 
house of Achab is not destined for bless- 
ings.” Raba said: “What is said of Obadiah 
is of greater significance than what is said 
of Abraham, for about Abraham it is not 


_ Written ‘greatly,’ and about Obadiah ‘great- 


ly’ is added.” R. Isaac said: Why did 
Obadiah merit to be rewarded with pro- 
phecy? Because he hid one hundred pro- 
phets in a cave, as it is written (I Kings, 8, 
4) And it happened when Isabel cut off the 
prophets of the Lord that Obadiah toox a 
hundred prophets, and hid them fifty in one 
cave, and provided them with bread and 
water.” Why fifty?” R. Elazar said: “He 
learned this from Jacob, as it is said (Gen. 
32, 9) Then the other band which is left 
may escape.’ R. Abahu, however, said: 
“Because the cave could not hold more than 
fifty.” 

(Ob. 1,1) The vision of the Lord . . . 
concerning Edom. And why did Obadiah 
prophesy concerning Edom? R. Isaac said: 
“The Holy One, praised be He! said: ‘Let 
Obadiah, who lived among two wicked peo- 
ple (Achab and his wife) and did not learn 
their custom, come and prophesy to Esau 
who lived among two righteous people 
(Isaac and Rebecca) and did not learn their 
ways.” And Ephraim of Kasha, a disci- 
ple of R. Maier, said in the name of R. 
Maier: “Obadiah was an Edomite proselyte. 
And this is what people say: ‘From the very 
woods shall it go to the hatchet [as a handle 
to cut the woods].’” 

(II Kings, 3, 27) Then took he his eld- 
est son that should have reigned in his stead, 
and offered him for a burnt-offering upon 
the wall. And there was great indignation 
cgainst Israel. According to Rab, he offered 
him to Heaven, and according to Samuel, to 
en idol. It is readily understood, according 
to the one who says to Heaven, The passage 
(Ib.) And there was great indignation 
egainst Israel. But if to an idol, why was 
there great indignation against Israel? This 
is in accordance with R. Joshua b. Levi; for 
R. Joshua b. Levi raised the following con- 
tradiction: “It is written (Ez. 5, 7) Ac- 
cording to the ordinances of the nation have 
ue not acted; and again it is written (Ib. 
11. 12) But according to the ordinances of 


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221 SEO 


i.e, this day art thou troubled, but not in the 
world to come. However, if the guilty one 
does not know how to confess, he is told to 
say: “May my death be an atonement for all 
my sins.” R. Juda said: “If he knew that 
he was innocent of his crime, he might say: 
‘May my death be an atonement for all my 
sins, with the exception of this one.”’” But 
the Rabbis told him: “If it were so, then 
all those who were to be executed would say 
so in order to acquit themselves.” 

Our Rabbis were taught: The term na, 
used in Joshua’s talk to Achan, means, “I 
pray.” At the time the Holy One, praised 
be He! said unto Joshua (Josh. 7%, 11) 
Israel hath sinned, Joshua said before Him: 
“Sovereign of the. Universe! who has 
sinned ?” To which the Lord answered: “Am 
I then a talebearer? Go and draw lots.” 
He went and drew lots, and the lot fell 
upon Achan. Achan said to Joshua: 
“Joshua, do you accuse me because of a lot? 
Thou and Elazar, who are the greatest of 
this generation, if I were to draw lots be- 
tween you and him, to one of you the lot 
would fall”? And Joshua rejoined: “I pray 
thee, do not discredit the decision of the lots, 
as the land of Israel will be divided by lots, 
as it is said (Num. 20, 55) Through the lot 
shall the land be divided. Make confession !” 
Rabina said: “He won him over with per- 
suasive words. He said to him: ‘Do we want 
of you more than a confession ? Confess and 
you will be free.’ ” (Josh. 7, 12) And Achan 
answered Joshua, and said: “Truly, I have 
sinned against the Lord, the God of Tsrael, 
and thus and thus have I done.” R. Assi 
said in the name of R. Chanina: “Infer 
from this that Achan had committed a sim- 
ilar crime thrice—twice in the days of Moses 
and once in the days of Joshua, for it is said: 
And thus and thus I have done.” R. Joch- 
anan in the name of R. Elazar b. Simon 
said: “Five times—four in the time of Moses 
and once in the days of Joshua, as it is said: 
I have sinned, and thus and thus have I 
done. “But why was he not punished until 
the last crime? R. Jochanan said in the 
name of R. Elazar b. R. Simon: “Because 
for crimes committed in secrecy Israel was 
not punished until they passed the Jordan.” 

On this point the Tannaim differ. (Deut. 
29, 28). The secret things belong unto the 
Lord our God, but those things which are 
publicly known, belong unto us and to our 


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They were not permitted to drink wine, 
ete. And why not? R. Acha b. Chanina 
said: “Because ef the passage (Ib. 31, 4) 
Nor for rosnim (Princes) strong drink, 1.¢., 
those who occupy themselves with roset 
(secrets) of the world should not drink 
strong drinks.”? 


CHAPTER SIX. 


(Fol. 43) R. Chiya b. R. Ashi in the name 
of R. Chisda said: “The one who was going 
to be killed, they used to give a grain of 
frankincense in a cup of wine to drink in 
order to benumb his senses, as it is said 
(Prov. 31, 6) Give strong drink unto him 
that is ready to perish, and wine wnto those 
who have an embittered soul.’ And we are 
taught in a Baraitha that the wine and the 
frankincense was donated by the respec- 
table women of Jerusalem. 

(Ib. b) R. Joshua b. Levi said: “He who 
mortifies his evil inclination [after he has 
sinned], and confesses before Heaven, is 
considered by Scripture as if he glorifies the 
Holy one, praised be He! in both his 
world and the world to come, as it is writ- 
ten (Ps. 1, 23) Whose offereth thanksgiving, 
glorifieth Me.’ R. Joshua b. Levi said 
further : “When-the Temple was in existence, 
if one brought a burnt-offering he received 
the reward for a mere burnt-offering; a 
meal-offering, he was rewarded for a mere 
meal-offering ; but to him who is humble the 
Lord accounts it as if he had offered all 
kinds of sacrifices, as it is said (Ib. 51, 9) 
Sacrifices of God are a broken spirit. 
Furthermore, his prayer is never despised, 
as it is said (Ib.) A broken and a contrite 
heart, O God, wilt Thou not despise.” 

MISHNAH: When he (the guilty one) 
was far from the place of execution—a dis- 
tance of ten yards (cubits)—he was told 
to confess, as such is the custom of all 
who were about to be executed. For, who- 
ever confesses has a share in the world to 
come. And so also do we find with Achan, 
to whom Joshua said: Myson, gwe .. . 
and make confession.’ And (Ib., ib. 20) 
Achan answered Joshua: “Truly, I have 
sinned, and thus and thus have I done.” 
And whence do we know that he was atoned 
after his confession? It is said (Ib., ib. 25) 
And Joshua said: “How hast thou troubled 
us! So shall the Lord trouble thee this day,” 


1). Rosnim, means princes, and Roses, secrets 


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—as oxen and other cattle—were stoned.” 
(Ib., ib. 21) I saw among the spoil a hand- 
some Babylonish mantle, and two hundred 
shekels of silver, Rab said: “It was a cloak 
of fine wool.” And Samuel said: “A cloak 
dyed with Alum.” (Ib., ib, 23) And he laid 
them out before the Lord. R. Nachman said: 
“Joshua laid them down closely upon one 
another before the Lord, saying: “Sovereign 
of the Universe! were these little things of 
such great importance that the majority of 
the Sanhedrin should be killed on account 
of them?’?” As it is written (Ib., ib. 5) 
And the men of Ai smote of them about 
thirty and six men; and there is a Baraitha: 
Thirty-six men were slain. So said R. Juda. 
R. Nechemia said to him: “Is it then writ- 
ten thirty-six men? It is only written about 
thirty-six men. This refers to Ja’ir b. Me- 
nasseh, who was equal to the majority of the 
Sanhedrin, that was put to death.” 

R. Nachman said in the name of Rab: 
“What is the meaning of the passage (Prov. 
18, 23) The poor speaketh entreatingly, but 
the rich answereth roughly. The poor speak- 
eth, refers to Moses; and the rich, etc., re- 
fers to Joshua.” What is the reason [for 
such an interpretation]? Shall I say be- 
cause it is written (Josh. 6, 21) And he laid 
them out before the Lord? And R. Nach- 
man explained this that he laid them down 
closely upon one another [and pleaded with 
Him], etc. Did not Pinchas do the same? 
As it is written (Ps. 106, 30) Then stood 
up Pinchas, etc. It ought to be written, 
va-yithpalel, which means, and he prayed, 
instead of va-ye phalel (debated). R. Ela- 
zar said: “Infer from this that he had de- 
bated with his Creator. He cast them be- 
fore the Lord, saying: ‘Sovereign of the 
Universe! were these so worthy that on ac- 
count of them twenty-four thousand persons 
of Israel should fall?—as it is written 
(Num. 25, 9) And those that died in the 
plague were twenty and four thousand.’ ” 
And if you infer it from the passage (Josh. 
%, 7) Wherefore hast Thou caused this peo- 
ple to pass over the Jordan?—did not Moses 
say similar to this (Ex. 5, 22) Wherefore 
hast thou let so much evil come upon this 
people? We must therefore say, because 
Joshua said (Jos. 7, 7) Would that we had 
been content, and dwelt on the other side of 
the Jordan. (Ib., ib. 10) And the Lord said 
unto Joshua: Get thee up. R. Shilla lec- 


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children for ever, to do all the words of 
this law. Why are the words unto us and 
to our children and the letter Ayin of the 
word ad dotted? This is to teach that for 
crimes committed in secrecy, Israel was not 
punished until they passed the Jordan. This 
is the opinion of R. Juda. R. Nechemiah 
said to him: “Were then Israel ever punished 
for crimes committed in secrecy? Behold! 
It is written [in the above passage] for- 
ever. Say then that just as they were not 
punished for secret crimes, so were they not 
punished for crimes which were done pub- 
licly until they passed the Jordan. (Fol. 44) 
But why was then Achan punished, [since 
his crime was in secret]? Because his wife 
and children were aware of it.” (Ib.) Israel 
hath sinned! R. Abba b. Zabda said: “Al- 
though he had sinned he was still called an 
Israelite.’ R. Abba remarked: “This is 
what people say: ‘A myrtle, even if it stands 
between willows, is still a myrtle by name, 
and people call it a myrtle.’” (Josh. 7, 11) 
Yea, they have even transgressed My coven- 
ant which I commanded them; yea they have 
even taken of the devoted things; and have 
also stolen, and dissembled also, and they 
have even put it among their own stuff; 
R. Iai said in the name of R. Juda b. Mas- 
saparta: “We infer from the above passage, 
that Achan had transgrassed all that is 
written in the five books of the Torah; for 
the word Gam (also) is mentioned five 
times in the above passage.” 

The Exilarch said to R. Huna: “It is writ- 
ten (Ib., ib. 24) And Joshua took Achan 
the son of Zerach, and the silver, and the 
mantle, and the wedge of gold, and his sons, 
and his daughters, and his ox, and his ass, 
and his sheep, and his tent, and all that he 
had; and all Israel were with him, and they 
brought them up into the valley of Achor. 
If, he had sinned, what was the crime of his 
sons and daughters?” He answered: “Ac- 
cording to your theory, ask, if he had sinned, 
what was the fault of Israel? For it is 
written, and all Israel were with him. Hence 
it was only to warm them. The same answer 
could be given [regarding his sons and 
daughters].” And all Israel burned them 
with fire and stoned them with stones. Were 
they, then, punished with both? Rabina 
said: “Those things which were fit for burn- 
ing—as silver, gold, and garments—were 
burned, and those which were fit for stoning 


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thus: “At the time the Holy One, praised 
be He! said to Ezekiel (Ezek. 16, 3) And 
thou shalt say thy father was an 
Emorite and thy mother was a Hittite, the 
arguing spirit (Gabriel) said before the 
Holy One, praised be He! ‘Sovereign of the 
Universe! If Abraham and Sarah would have 
come and stood before Thee, and Thou 
wouldst have said this to them, they should 
become ashamed. Carry on Thy cause with 
Thy neighbor; but lay not open the secret 
of another.” Had he then (Gabriel) a right 
to say such a thing? Yea! as R. Jose b. 
Chanina said: Gabriel has three names—Pis- 
kon, Itmon, Zigoron. Piskon, because he 
argues before Heaven for Israel’s sake; It- 
mon, because he covers the sin of Israel; 
Zigoron, because after he concludes [his de- 
fence for Israel without effect] none [of the 
other angels] would reopen it.” 

(Job 36, 19) Hast thou prepared thy 
prayer before thy trouble came? R. Hlazar 
said: “Always shall a man anitcipate with 
prayer before trouble comes. For, if Abraham 
had not anticipated with prayer [while he 
was] between Beth-El and the city of Ai, 
not one of Israel would have remained alive 
[when the trouble happened in Joshua’s 
time].” Resh Lakish said: “He who con- 
centrates his energies for prayer down be- 
low will have no enemies up in heaven.” R. 
Jochanan said: “One should always pray for 
mercy, that all should strengthen his power 
[of prayer] and that he should not have any 
enemies to accuse him in heaven.” 

It is also written (I Chron. 2, 6) And the 
sons of Zerach—Zimri and Ethan, and 
Heman and Calcol and Darda, in all five. 
What does in all five, mean? It means all 
five have a share in the future world. Here 
it is written Zimri, and in Joshua he is 
named Achan. According to Rab his real 
name was Achan. Then why was he called 
Zimri? Because his acts were similar to 
those of Zimri [of the Pentateuch]. And 
according to Samuel, his real name was 
Zimri. And why was he called Achan (cir- 
cle)? Because he encircled (caused) the 
punishment of Israel’s sin. 

To the end that he should clear himself. 
Why not let him clear himself? He could 
cast suspicion on the court and the witnesses 
who convicted him. Our Rabbis were taught: 
It happened with one who was going to be 
executed, that he said: “If I am guilty of 


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tured: The Holy One, praised be He! said to 
him: “Thine [transgressions] is worse than 
theirs, for I have said (Deut. 27, 4) And it 
shall be as soon as ye are gone above the Jor- 
dan, that ye shall set up these stones, but 
ye went a distance of sixty miles before ye 
did this.” After Shilla went away, Rab ap- 
pointed an interpreter and lectured (Jos. 
11, 15) As the Lord commanded Moses His 
servant, so did Moses command Joshua; and 
so did Joshua; he left nothing undone of 
all that the Lord commanded Moses. But 
why is it written, Get thee up? It means 
that the Lord said to him: Thou thyself 
hast caused all the evils, [because thou didst 
declare as accursed the goods of Jericho]. 
And this is meant by the passage (Ib. 8, 2) 
Only its spoil and its cattle shall ye take for 
booty unto yourselves. 

(Ib. 5, 13-14) And it came to pass, when 
Joshua was by Jericho. And he 
said, No, for as a captain of the host of the 
Lord, am I now come. And Joshua fell on 
his face to the earth, etc. How could Joshua 
do so? Did not R. Jochanan say: “One 
must not greet a stranger with peace, at 
night, for fear lest he might be a demon?” 
There it was different, because he said: I 
am a captain of the Lord, I come now. But 
perhaps he lied? We have a tradition that 
even the demons do not pronounce the name 
of Heaven in vain. (Ib. b) The angel then 
said to him: “Yetserday you abolished the 
daily eve-offering, and today you -abolished 
the studying of the Torah.” Joshua asked 
him: “For which of the two [transgressions] 
hast thou come?” He answered: “I am now 
come; i. e., for that of to-day.” Hence it 
reads (Ib. 8, 18) And Joshua lodged that 
night into the midst of the valley. And R. 
Jochanan said: “Infer from this that he had 
occupied himself the whole night with the 
intricacies of Halacha.’ Samuel b. Unya in 
the name of Rab said: “The study of the 
Torah is greater than the sacrifices of the 
daily offerings, as the angel said: I came for 
that of to-day.” 

Abaye said to R. Dimi: “How do the peo- 
ple of the West (land of Israel) explain this 
passage (Prov. 25, 8) Do not proceed to a 
contest hastily, lest [thou know not] what 
thou wilt have to do at its end, when thy 
neighbor has put thee to confusion. Carry on 
thy cause with thy neighbor; but lay not 
open the secret of another. And he answered 


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right place. And the relatives came, and 
greeted the judges in peace, as well as the 
witnesses, as if saying we bear no grudge 
against them, for the judgment was just. 
(Ib. b) The relatives also did not lament 
for him loudly, but mourned in their hearts. 

We are taught in a Baraitha: R. Maier 
said: “There is a parable. To what can this 
be compared? Unto two twin brothers, re- 
siding in one town, one of whom was selected 
for a king and the other became a robber, 
and was hung at the command of the king. 
Now, people who saw him hung would say 
that the king was hung, and therefore the 
king commanded the corpse to be taken 
care off.”? 

R. Jochanan, in the name of R. Simon b. 
Jochai, said: “Whence do we learn that if 
one leaves a dead body over night he violates 
a prohibitory law? It is said (Deut. 21, 23) 
Thou shalt not leave over night his corpse 
on the tree.” R. Jochanan said again in the 
name of R. Simon b. Jochai: “Where is to 
be found in the Torah an intimation for 
burying a dead body. It is said, But thou 
shalt surely bury him.” Wing Sabur ques- 
tioned R. Chama: “Whence do you deduce 
from the Torah that one must be buried?” 
And the latter remained silent—without an 
answer. R. Acha b. Jacob said: “He is de- 
livered into the hands of fools. Why did he 
not answer from the above-cited verse?” Be- 
cause the above is to be explained to mean 
that a coffin and shroud are to be prepared 
for him, and the doubling of the word Kabor 
he thinks does not refer to anything. But 
let him say: Because all the righteous were 
buried. This is only a custom, and not a 
command of the Torah. And why not say: 
Because the Holy One, praised be He! 
buried Moses? It may be said that this 
also was not to change the custom. Come, 
listen! (I Kings 14, 138) And all Israel shall 
mourn for him, and bury him. This also, 
was not to change the custom. But is it not 
written (Jer. 16, 4) They shall not be 
lamented for; nor shall they be buried? 
Jeremiah cautioned them, that with them 
there will be a change of custom. 

The schoolmen propounded a _ ques- 
tion: Is the memorial prayer in honor of 
the living or for the deceased? And what 
is the difference? If one says: “I do not 
wish to be lamented.” Or, on the other hand, 


1). Man was created in the image of God. 





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this erime, then my death shall not atone for 
all my sins, but if I am innocent of this 
crime, then my death shall atone for all my 
sins, and I have nothing aganist the court 
and all Israel; but as to the witnesses they 
shall never be forgiven.” When the sages 
heard this, they said: “It is impossible to 
bring him back, since the sentence had al- 
ready been rendered; he therefore shall be 
executed, and the responsibility shall rest 
upon the witnesses.” Is such a man trust- 
worthy [to cause suspicion upon the wit- 
ness]? In this case the witnesses retracted 
from their first statement. But even then, 
what did their retraction amount to? Since 
[there is a rule that] after a witness had 
once testified, he cannot etstify again to the 
contrary. In this case they gave a good rea- 
son for their retraction, but nevertheless 
they were not hearkened to. So did it hap- 
pen with the custom collector Bar Mayon. 

(Fol. 46) MISHNAH: “How was one 
hung?” ete. And should he be left [hang- 
ing] over night, he transgressed a negative 
commandment, as it is said (Deut. 21, 23) 
Thou shalt not leave his corpse on the tree 
over night, but thou shalt surely bury him 
on that day [for he that is hung] is a dis- 
honor to God, ete. This means as much as 
people [would say] Why has this man been 
hung? Because he is a blasphemer. Hence 
the name of Heaven is dishonored. R. Maier 
said: “When a man suffers punishment, what 
does the Shechina say? I am lighter than 
my head, than my arm; (i.e., my head is 
heavy, it grieves me). Now, if the Omni- 
potent grieves so much over the blood of 
the wicked which is shed, how much more 
so doth He grieve over the blood of the up- 
right! And not only of him who was exe- 
cuted was it said that he should not remain 
over night, but even anyone who leaves 
[unburied a corpse] over night transgresses 
the negative commandment. However, if 
he left it over night for the sake of its honor, 
as for instance to prepare a coffin or shroud 
for it, he does not transgress.” 

The one executed was not buried in the 
cemetery of his parents, but two cemeteries 
were prepared by the court, one for those 
who were executed by the sword or by strang- 
ulation, and one for those who were executed 
by stoning or burning. After the flesh of 
the corpse was consumed, the relatives gath- 
ered the bones and buried them in their 


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saw the band; and they cast down the man 
into the sepulchre of Elisha; and as the 
man came and touched the bones of Elisha, 
he revived, and rose wpon his feet.” R. Papa 
said to him: “Perhaps this was done to ful- 
fill what is mentioned (Ib. 1, 9) Let there 
be, I pray thee, a double portion of thy spirit 
upon me.” [And as Elisha restored only one 
man, so did Elisha also restore one while 
he was alive; and the second was restored 
after his death]. And he answered: “If it 
were so, why, then, does a Baraitha state 
that the restored only stood upon his feet, 
but did not go home. If it were for the pur- 
pose mentioned above, he should have re- 
mained alive?” But if, as you say, [because 
he was wicked], how was the request, J pray 
thee, a double portion of thy spirit—to be 
fulfilled? R. Jochanan said: “This was ful- 
filled with the cure of Na’aman from his 
leprosy, for leprosy is equal to death, as it 
is written (Num. 12, 12) Let her not be as 
a still-born child. And just as it is not al- 
lowed to bury an upright person with a 
wicked, so also it is not allowed to bury a 
grossly wicked with a minor wicked.” 

(Fol. 48b) Our Rabbis were taught: 
Those who are executed by the government, 
their estates belong to the government; and 
those that are executed by the court, their 
estates belong to their heirs. R. Juda, how- 
ever, maintains that their estates belong to 
the heirs even when they are executed by the 
government. The sages said to him: Is it 
not said (I Kings, 21, 16) And tt came to 
pass, when Achab heard that Naboth was 
dead, that Achab rose up to go down to the 
vineyard of Naboth, the Vizreelite, to inherit 
19 And he replied: “Achab was his 
brother’s son and was a legal heir.” “But 
had not Naboth sons?” Whereupon R. Juda 
caid: “He slew him and his sons, as it is 
said (II Kings, 9, 20) Surely I have seen 
yesterday the blood of Naboth, and the blood 
of his sons.” The Rabbis, however, main- 
tain that the expression sons refers to those 
who would come from him had he remained 
alive. He who says that the estates belong 
to the government is correct, because it is 
written (I Kings, 21, 13) Naboth hath 
blasphemed God and the King. But why 
was it necessary for him who said the 
estates belong to the heirs to add and the 
King? And according to your theory that 
[they belong to the heirs], why was God 


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if his heirs do not want to pay the mourner, 
[if it is an honor for the deceased, then 
only he can give orders; but if it is for the 
living, then can they only change it]. 
Come, listen! (Gen. 23, 2) And Abraham 
came to mourn for Sarah, and to weep for 
her. Now, if this were only an honor for 
the living, should the body of Sarah have 
been kept till Abraham came, for his honor? 
Nay! Sarah herself was pleased that 
Abraham should be honored because of her. 
Come, listen! All Israel shall mourn for 
him and they shall bury him. Now, if it is 
for the honor of the living, were, then, the 
people of Jeroboam worthy to be honored ? 
The upright are pleased that any human 
being should be honored on their account. 
Come, listen! They shall not be mourned 
for and buried? It is quite right if we 
assume it is in honor for the deceased, but 
if it is in honor of the living why not mourn 
him to give honor to the living? Because the 
righteous do not wish that they shall be 
honored because of the wicked. Come, listen! 
(Jeremiah 34, 5) Thow shalt die in peace; 
and with the burnings of thy fathers, the 
former kings that were before thee, so shall 
they make a burning for thee; and they shall 
lament thee, ‘Ah Lord’ Now if it is to the 
honor of the living, what good can this do 
to Zedekiah? The prophet said to him thus: 
“Tsrael shall be honored because of thee as 
they were honored because of thy parents.” 
(Fol. 47) Come, listen! We are taught (Ps. 
66, 4) The despicable is despised; this re- 
fers to King Hezekiah, who bore the remains 
of his father on a bed of ropes. Now, if it 
is for the honor of the living, why did 
Hezekiah do so? In order that his father 
should have an atonement. But has he a 
right to remove the honor of Israel because 
of the atonement of his father? The people 
themselves were pleased to relinquish their 
honor, because of the atonement of Achaz. 
Come, listen! Rabbi said [in his will]: “Ye 
shall not lament me in the small cities, but 
in the large ones.” Now, if it is for the 
honor of the living, what is the difference in 
what town? He thought: “Let the people 
be more honored because of me.” 

R. Acha b. Chanina said: “Whence do 
we know that a wicked person must not be 
buried with a righteous one? It is written 
(II Kings 13, 32) And it came to pass, as 
they were burying a man, that, behold, they 


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231 Spry 


covenant, to make it known to them. Fall- 
eth by a sword—[was fulfilled] on Josiah, 
as it is written (II. Chron. 35, 23) And the 
archers shot at King Josiah; and the King 
said to his servants, “Carry me away, for I 
am sorely wounded.” And R. Juda said 
in the name of Rab: “They made his body 
like a sieve.” Lacketh bread—fell on 
Jechonyah, as it is written (II Kings, 25, 
30) And his allowance was a continual al- 
lowance, etc. R. Juda said in the name of 
Rab: “This is what people say (Fol. 49) 
Be cursed rather than cursing.” Joab was 
brought before the court to justify himself 
for the killing of Abner; and he answered 
that he was the revenger of the blood of 
Asahel.2 But was not Asahel a Rodeph? 
[Hence Abner had the right to kill him in 
self-defense]. _And he said: “He could have 
saved himself by injuring one of the mem- 
bers of his (Abner’s) body.” And to the 
question: “Perhaps he could not do so?” he 
answered: “Since he was able to determine 
to strike him exactly in the fifth rib, as it 
is written (II Sam. 2, 35) On the fifth rib, 
to which R. Jochanan said, where the bile 
and the liver are attached, how could he not 
do so with another member?” The court 
then said: “Let us not consider Abner. But 
why did you kill Amassa?” And he an- 
swered: “He was a rebel to the king, as it is 
written (Ib. 20, 5) So Amassa . . he 
remained longer that the set time.” And 
he was anewered: Amassa was not a rebel, 
as he had a good reason for his delay because 
of their study. But you are indeed a rebel, 
because you were inclined to Adoniyahu 
against David’s will, as it is written (I 
Kings 2, 28) And the report came to Joab; 
for Joad had turned after Adoniyahu, 
though he had not turned after Abshalom. 
Why is though he had not turned, men- 
tioned? R. Juda said: “This means that 
he was inclined to turn, but did not.” And 
why did he not finally turn? “Because,” said 
R. Elazar, the vitality of David was still 
hearty.” And R. Jose b. Chanina said: “Be- 
cause the active force of David were still 
in their strength, as R. Juda said in the 
name of Rab that David had four hundred 
children, and all of these were born to him 
by handsome captive women. They had long 


locks and went with the chiefs of the armies. 


2). See Numbers 35, 19. 


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3). Pursuer who wants to catch one with the intention to kill him. 


230 sii Vee hae 1) ra) 


mentioned? You may say it was done to 
increase the anger of the people. For the 
same reason and the king was also men- 
tioned. He who says that it belongs to the 
government is justified because it is written 
(Ib. 2, 30) No; but here will I die—which 
means: I do not wish to be counted among 
those who were killed by the government, so 
that my estate should belong to it. But 
according to him who says that it belongs to 
the heirs, what difference did it make to 
Joab? To remain alive a little longer. 
(Ib., ib. 830) And Benayahu brought the 
king word again, saying: Thus hath Joab 
spoken, and thus he answered me. Joab 
said to Benayahu thus: “Go and tell the 
king: You cannot do two things with me. If 
you wish to slay me, you must accept for 
yourself the curses with which your father 
cursed me. And if you will not accept 
them, you will then have let me live.” (Ib.) 
Then said the king unto him: Do as he hath 
spoken, and fall upon him, and bury him.” 
R. Juda said in the name of Rab: “All the 
curses with which David cursed Joab fell 
on the descendants of David. They were 
(11 Sam. 3, 29) And may there not fail 
from the house of Joab one that falleth by 
the sword, or that lacketh bread, or that 
hath an issue, or that is a leper, or that lean- 
eth on acrutch. The first fell on Rehoboam, 
for it is written (I Kings 12, 18) There- 
fore King Rehoboam made speed with all 
his might to get up into his chariot (Mer- 
kaba), to flee to Jerusalem; and it is writ- 
ten (Lev. 15, 7) And what sadadle (Mer- 
kaba) whoever has the issue may ride 
agon shall be unclean. Leprosy on Uzziyahu, 
as it is written (II Chr. 26, 9) The leprosy 
even broke out on his forehead. Or that 
leaneth on a crutch—on King Assa of whom 
it reads (I Kings, 15, 23) Nevertheless, in 
the time of his old age he became disseased 
in his feet.” And R. Juda in the name of 
Rab said: “Podagra caught him (gout in 
his feet).” Mar Zutra b. Nachman said to 
R. Nachman: “What kind of a sickness is 
this?” And he answered: “It pains like a 
needle piercing in raw flesh.” Wherefrom 
did he know this? If you wish, I say that 
he himself suffered from this sickness. And 
if you wish, I say that he had it by tra- 
dition from his teachers. And if you wish, 
I say (Ps. 25, 14) The secret counsel of the 
Lord is for those that fear him; and his 


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233 spy. 


wilderness? R. Juda said in the name of 
Rab: “Like a wilderness it was ownerless, 
and everyone who wishes can derive a bene- 
fit from it, so was the house of Joab.” Ac- 
cording to others: As a desert is free of 
robbery and adultery, so was the house of 
Joab. (I Chr. 11, 8) And Joab repaired 
the rest of the city. Said R. Juda in the 
name of Rab: “Even brine and hashed fish 
he used to taste and give it to the poor.” 
CHAPTER SEVEN. 

(Fol. 52) We are taught in a Baraitha 
R. Maier used to say: “What does (Lev. 21, 
9) Her father doth she profane, mean? This 
means that if, until that time he was treated 
like a holy man, from that time on he was 
treated common; if until that time he was 
honored, from that time on he would be 
disgraced. People would say: ‘Cursed be 
such a man who begot such a daughter; 
cursed is he who has brought her up; cursed 
is he who has such an offspring.” R. Ashi 
said: “In accordance with whose opinion do 
we act when we name a wicked person, 
wicked the son of a wicked, although his 
father was a righteous? It is in accordance 
with the above Tanna.” 

We are taught in a Baraitha that Aba Jose 
b. Dusthai said: “Two fire cords came out 
from the Holy of Holies, and were divided 
into four: two of them entered the nostrils 
of one, and two the nostrils of the other, and 
burnt them (the two sons of Aaron).” But 
is it not written (Lev. 10, 2) And consumed 
them? [Hence something was left]. Yea— 
them, but not their garments. 

Once when Moses and Aaron walked, and 
were followed by Nadab and Abihu, who 
were followed by all Israel, Nadab said to 
Abihu: “When will the two old men die, and 
you and I be the leaders of Israel?” To 
which the Holy One, praised be He! said: 
“Time will show who will bury whom.” R. 
Papa said: “This is what people say: “Many 
old camels are laden with the hides of the 
young ones.’ ” 

R. Elazar said: (Ib. b.) “How does a 
scholar appear in the eyes of a commoner ? 
At first acquaintance he (the scholar) ap- 
pears to him like a golden pitcher. How- 
ever, upon holding conversation with him, 
he appears like a silver pitcher; upon ac- 
cepting a benefit from him, he appears like 
an earthen one, which, once broken, cannot 
be mended.” 


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232 [ela eat Re =| 379 


And these were David’s men of power.” 

All the Amoraim mentioned above differ 
with R. Abba b. Cahana who said: “If not 
for Joab, David would not have been able 
to occupy himself with the Law; and if not 
for David, Joab would not have been able 
to wage the war, as it is written (II. Sam. 
8, 16) And David did what is just and right 
unto all his people. And Joab the son of 
Zeruyah was over the army; i.e., why was 
David able to do what is just and right? 
Because Joab was commander of the army. 
And why was Joab successful with the 
army? Because David did what is just and 
right.” (Ib. 3, 26) And Joab went out from 
David and he sent messengers after Abner 
who brought him back from the well of 
Sirah. What does well of Sirah mean? R. 
Abba b. Cahana said: “The well refers to the 
pitcher of water which David took from 
under the head of saul (I Sam 26, 12) 3 
and Sirah (thorn), refers. to the piece of 
cloth which David cut off from the garment 
of Saul (Ib. 24, 27), which were good rea- 
sons for Abner to reconcile Saul with David, 
if he should have cared. (Ib., ib. 27) Joab 
took him aside in the gate, to speak with 
him in private. R. Jochanan said: “He was 
convicted after a real trial as if before the 
Sanhedrin. Abner was asked: “Why have 
you killed Asahel?” “Because he was a 
Rodeph.” “But you could have saved your- 
self by having struck him merely in one of 
his limbs [warded him off you]?” Joab 
asked Abner. Whereupon he answered: “TI 
could not have done so.” “But if you were 
able to determine to strike him exactly in 
the fifth rib how could you not have done 
so to any other member?” “To speak with 
him privately.” R. Juda said in the name 
of Rab that he spake with him concerning 
the shoe [of a Yebama]. And he smote him 
in the fifth rib. R. Jochanan said: “In the 
fifth rib where the bile and the liver are at- 
tached.” (I Kings 2, 32)And may the 
Lord bring back his blood guiltiness upon his 
own head, because he fell upon two men 
more righteous and better than he. More 
righteous? Because they were commanded 
verbally [to kill the priests of Nob] and did 
not listen, and Joab was commanded in a 
letted to kill Uriah, and he listened. (Ib., 
ib. 34) And he was buried in his own house 
in the wilderness. Was then his house in the 


4). The well and the pitcher caused Abner’s death. 


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ie., but not the beasts to you. However, 
after the descendants of Noah came, he per- 
mitted them, as it is said (Ib. 9, 3) Every 
moving thing that liveth shall be yours for 
food; even as the green herbs have I given 
you all things.- And lest one say that they 
may be eaten while still alive, it reads (Ib.) 
But flesh in which its life is, which is tts 
blood, shall ye not eat.” We are taught in a 
Baraitha that R. Simon b. Menassia says: 
“Woe that a great servant was lost to the 
world, for if the serpent had not been 
cursed, everyone would have had two ser- 
pents in his house, one he would have sent 
to the South and the other to the North to 
bring him beautiful gems, precious stones 
and pearls and all other valuable things of 
the world, against whom no creature could 
have stood; and furthermore, they could 
have fastened a strap under its tail with 
which to pull out mud into his garden or 
onto the dump.” The following objection 
was raised. R. Juda b. Bathyra said: “Adam 
the First was sitting in the garden of Eden, 
and the angels served him with roasted meat. 
When the serpent looked in and observed his 
honor he became jealous.” [Hence he was 
allowed to eat meat]! This refers to meat 
which came from heaven. But is there then 
any meat which came from heaven? Yea! 
As it happened to R. Simon b. Chalafta, 
who, being on the road, met lions, which 
were stirred against him; and he remarked 
(Ps. 104, 21) The young lions cry after 
their prey. Thereupon a miracle occurred, 
and two legs fell from heaven, one of which 
the lions consumed and the other remained. 
Simon took it, brought it into the college, 
and questioned: “Is this of a clean animal 
or of an unclean?” ‘They answered him: 
“An unclean thing never comes from 
heayen.” 

(Fol. 65b) Also about this, R. Akiba was 
questioned by Turnusrupus: “Why is this 
day (of Sabbath) distinguished from all 
other days?” To which R. Akiba answered: 
“Why is this man (Turnusrupus) distin- 
guished from, all other men?” “Because it 
is the will of my master (the king),” an- 
swered he. “Sabbath is also distinguished 
because it is the will of the Lord of the Uni- 
verse,” said R. Akiba. “You misunderstand 
me,” remarked he. “My question is: Whence 
do you know that this day is Sabbath?” R. 
Aliba said: “From the river of Sabbation 


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234 


(Fol. 56) Our Rabbis were taught: Seven 
commandments were given to Noahides 
(human race) and they are: Concerning 
[civil] courts, blasphemy, idolatry, adul- 
tery, bloodshed, robbery, and that they must 
not eat of the member of a body while the 
animal is still alive.’ R. Chanina Db. 
Gamaliel says: “Also of the blood of an 


‘ animal still alive.’ R. Chidka says: “Also 


of impotency.” R. Simon says: “Also of 
sorcery.” R. Jose says: “Of all that is writ- 
ten in the chapter of sorcery (Deut. 18, 9, 
22) a Noahide is commanded to obsreve.” 
R. Juda says: “Adam was commanded as 
to idolatry only, as it is said (Gen. 2, 16) 
And the Lord commanded the man; i.e., the 
Lord commanded him concerning the law 
of God.” R. Juda b. Bathyra said: “Also 
as to blasphemy.” And there are some 
others who say also concerning civil courts. 

(Fol. 58b) Resh Lakish said: “He who 
raises his hand [with the intention of strik- 
ing his neighbor], although he has not as 
yet struck him, is called wicked, as it is said 
(Ex. 2, 13) And he said to the wicked one, 
wherefore smitest thou thy fellow? It does 
not read, why hast thou smitten, but why 
smitest thou. Hence he is called wicked 
even if he merely raises his hand to strike.” 
Ziri said in the name of R. Chanina: “He 
is called sinner, as it is said (I Sam. 2, 16) 
If not, I will take it by force. And immedi- 
ately after this is written. The sin of the 
young men was very great.” R. Huna said: 
“(If one has the habit of raising his hand 
against man], his arm may be cut off, as it 
is said (Job 88, 15) And the -high-raised 
arm should be broken.” (And R. Huna acted 
according to his theory). R. Elazar said: 
“There is no remedy for such a man but 
burial, as it is said (Ib. 22, 8) But as for 
the man of a strong arm, for him is the 
land.” R. Elazar said again: “Only one who 
has a strong arm may obtain land, as it is 
said: But as for the man of a strong arm, 
for him is the land.” Resh Lakish said 
again: “What is the meaning of the passage 
(Proy. 12, 11) He who tilleth his ground 
will be satisfied with bread? When one en- 
slaves himself to the earth, he may be satis- 
fied with bread but not otherwise.” 

(Fol. 59b) R. Juda said in the name of 
Rab: “Adam was not permitted to eat meat, 
as it is written (Ib. 1, 29) To you it shall 
be for food, and to every beast of the field; 


ext inla iad! 


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237 sp} > 


“Tt is the Sabbath eve,” [which is a sign for 
good or bad]. Our Rabbis taught: The 
same is the case with those who enchant with 
cats, birds, fish and stars. 

Ziri happened to be in Alexandria of 
Egypt, where he bought an ass. When he 
came to a river to let the ass drink. It dis- 
appeared (the charm was broken), and there 
stood a landing board. And he was told: 
“Tf you were not Z’iri, your money would 
not be refunded, as there is no one who buys 
something here and does not try it first on 
water.” Janai happened to stop at a certain 
inn, he said to them: “Give me a drink of 
water.” And they offered him Shettitha 
(water mixed with flour). He noticed that 
the woman who brought it mumbled. He 
poured out a little and a serpent came out 
of it. And then he said to her: “I drank 
from your water, now you may also drink 
from mine.” She did so and became an ass. 
He then rode upon her to the market. And 
her associate, who recognized the witchcraft, 
released her, and then every one saw that 
he was riding on a woman. 

(Ib., ib. 2) And the frog came up. R. 
Elazar said: “It was only one frog which 
multiplied over all Egypt with its off- 
spring.” On this point Tannaim differ. R. 
Akiba says it was only one frog which multi- 
plied with its offspring all over Egypt. R. 
Elazar b. Azariah said to him: “Akiba, what 
hast thou to do with Aggada (Homoletics) ? 
Quit your words and go to [study in the 
difficulties of] Negaim and Ohaloth. It was 
only one frog to whose croaking all other 
frogs were gathered.” 

(Fol. 68) We are taught in a Baraitha: 
- “When R. Eliezer became sick, R. Akiba and 
his associates came to call upon him. He was 
sitting under his canopy while they were sit- 
ting in his dining room? That day was the 
eve of Sabbath, and Hurcanos, his son, en- 
tered to take off his phylacteries* His 
father rebuked him, and he went out as if 
he had been under ban, remarking to his 
colleagues: “It seems to me that the mind 
of my father is not clear, [on account of his 
low condition].” Whereupon R. Eliezer re- 
sponded: “I think that the minds of both his 
mother and himself are unsound, because 
they neglect to attend to things which in- 
volve capital punishment), like making fire 





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2). See above pp. 67-69, that he was under ban all that time. ; 
3). On Sabbath phylacteries are prohibited because one should not forget and go out with them on a public road. 


236 727TH I3ID 279 


[which rests on this day]; and it may also 
be proved from Ob [he who occupies himself 
with bringing up the dead cannot do his 
work on the Sabbath]; and also the grave 
of your father may prove that the smoke 
which comes out of it on all week days does 
not come out on the Sabbath.” Thereupon 
Turnusrupus said: “You have disgraced, 
shamed, and insulted me.” 

We are taught in a Baraitha (Deut. 18) 
Inquire of the dead. This refers to one who 
undergoes privation and goes and spends 
the night in a cemetery, in order that the 
spirit of impurity (unholy inspiration) may 
rest upon him. And when R. Akiba used 
to read this passage, he would ery, saying: 
“Tf one who undergoes privation for the pur- 
pose that an impure spirit should rest upon 
him, is successful that the spirit in question 
rests upon him, how much the more ought 
a man be uccessful if he undergoes privation 
for the purpose that the pure spirit may rest 
upon him.” But what can we do if our sins 
cause that our desire shall not be reached, 
as it is said (Is. 59, 2) But your iniquities 
have ever made a separation between you and 
your God.” Raba said: “If the righteous 
would take care to be clean from any sin 
whatsoever, they would be able to create a 
world, as it is said: But your iniquities have 
ever made a separation.” Raba created a 
man! and sent him up to R. Zera. The 
latter spoke to him, and he did not answer. 
R. Zera exclaimed: “I see that thou wast 
created by one of our colleagues. It is bet- 
ter that thou shouldst be returned to the 
earth from which thou wast taken.” R. 
Chanina and R. Oshia were accustomed to 
sit every eve of Sabbath studying the book 
of creation, and create a calf like that of the 
third offspring of a living cow, and they 
used to consume it [on Sabbath]. 

Our Rabbis were taught: An enchanter is 
he who says: “My bread has fallen from my 
mouth to-day, and it is a bad sign;” or, 
“My cane has fallen from my hands;” or, 
“My son called me up from my back;” or, 
“A robin is calling me;” or, “A deer has 
crossed my way;” or, “A snake is on my 
right, a fox is on my left,” [which is a sign 
concerning my journey]. (Fol. 66) Or, if 
one says to a collector: “Do not begin with 
me ;” or, “It is early in the morning ;” or, 
“To-day is the first day of the month ;” or 


1.) See Rashi that he did it by means of Kabbalah. 


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Joshua wounded his body until blood flowed 
to the ground. He then began to deliver 
his eulogy while standing in line, and said 
(II Kings 2, 12) “My father, my father, 
the chariot of Israel and their horseman. I 
have many drafts for exchange, but have no 
banker who should exchange them for me.” 


CHAPTER EIGHT. 


(Fol. 69b) Whence do we know that the 
first generations produced children at eight 
years? This is to be inferred from the fol- 
lowing: (Ex. 35, 30) Bezaleel, the son of 
Uri, the son of Chur, of the tribe of Judah; 
and it is written (I Chron. 2, 10-20) And 
when Azubah, the wife of Caleb, died, Caleb 
took unto himself Ephrath, who bore unto 
him Chur. And Chur begot Uri, and Uri 
begot Bezaleel. And when Bezaleel was en- 
gaged in building the Tabernacle, he was at 
least thirteen years old, as it is written (Ex. 
36, 4) Every man from his own work which 
they were doing; and one is not called a man 
before the age of thirteen. And there is a 
Baraitha: The first year Moses prepared all 
that was necessary for the Tabernacle, and 
in the second year he erected it and sent the 
spies. And it is written (Joshua 14, 7) 
Forty years old was I when Moses the ser- 
vant of the Lord sent me, etc. Behold, I am 
this day eighty and five years old. Now, de- 
duct fourteen, the age of Bezaaleel, from the 
forty of Joshua, when he was sent as a spy, 
and there remained twenty-six; deduct two 
years for the three pregnancies with Uri, 
Chur and Bezaleel, and there remain twenty- 
four. Hence each of them produced at the 
age of eight. 

(Fol. 70) R. Chanan said: “Wine was 
created for nothing else than to comfort 
mourners and to compensate through it the 
wicked for any good thing they do in this 
world, as it is said (Pr. 31, 6) Give strong 
drink unto him that is ready to perish and 
wine to those who have an embittered soul.” 
R. Isaac said: “What does the passage (Ib. 
23,31) Do not look for wine when it looketh 
red, mean? You shall not look for wine 
which makes the faces of the wicked in this 
world red, and makes them pale (puts them 
to shame) in the world to come.” Raba said: 
“You shall not look for wine because its end 
js bloodshed.” R. Cahana raised the follow- 
ing contradiction: It is written (Pr. 104, 


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and cooking), and occupy themselves with 
such things [as taking off phylacteries], 
which might involve a crime of a mere 
Sh’buth.’”* When the sages saw that his mind 
was clear, they entered [the canopy] and 
cecupied seats within four cubits (yards) 
from him.5 He then asked them: “For 
what purpose have you called?” “We came,” 
they answered, “to learn Torah from you.” 
And to his question: “Why have you not 
come until now?” they replied, “Because we 
had not time.” He then exclaimed: “I won- 
der if these people will die a natural death !” 
“And what will be my lot?” inquired R. 
Akiba. And he said: “Yours will be still 
harder than theirs.” He then took his two 
arms, put them on his heart, and said: “Woe 
to ye, my two arms, which are as two parch- 
ments of the Holy Scrolls, of which nothing 
can be read when they are rolled together, 
[referring to the time after his death]. I 
have studied much and taught much. I have 
studied much, yet I have not diminished 
from [the wisdom of] my teachers even to 
the extent of what a dog licks out of the sea, 
I taught much, yet my disciples have not 
diminished from my wisdom—even as the 
painting pencil takes out from the tube. And 
not this only, but I have learned about three 
hundred Halachoth on the subject of 
plagues, of which no one ever asked me any- 
thing. And not only this, but T have learned 
three hundred and according to some three 
thousand Halachoth, as to planting cucum- 
bers, of which no man even questioned me 
anything concerning them except Akiba b. 
Joseph, when it once happened that I was on 
the road with him, he said to me: ‘Rabbi, 
teach me the laws concerning the planting 
of cucumbers.’ I said something and the 
entire field became filled with cucumbers. 
He then said to me: ‘Rabbi, you taught me 
how to plant them; now teach me how to re- 
move them.” And I said something and all 
were gathered in one place.” They then 
asked him a question in Taharoth, and he an- 
swered that it is pure, and with this word 
his soul departed from him with purity. R. 
Joshua then stood up and said: “The vow is 
released, the vow is released.” On the night 
following the Sabbath R. Akiba met R. 
Joshua [carrying the dead body] between 
Carsarean and Lydda, and he found that R. 





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4). Term for Rabbinical prohibitions—hence no capital punishment is involved. 


5). See Note 1 


241 apy 


they were impaired (sinned), as it is writ- 
ten (Gen. 3, 7) And they sewed fig leaves 
together.” 

(Prov. 31, 1) The words of King Lemuel, 
the prophecy with which his mother instruct- 
ed him. R. Jochanan, in the name of R. 
Simon b. Jochai, said: Infer from this that 
his mother tied him to a pillar, saying (Ib.) 
What hast thou done, O my son? and what, 
O son of my body? and what, O son of my 
vows? i.e., O my son—all are aware that thy 
father was God-fearing, and now [seeing 
you go in a wrong way], they will say: ‘It 
was caused by his mother.” The son of my 
body; i.e., all the wives of thy father never 
saw the king after their pregnancy, but I 
have troubled myself to see him even after 
pregnancy. The son of my vows; i.e., all the 
wives of thy father offered vows [to the 
sanctuary] praying I wish I would have a 
son fit for the throne, but I offered vows and 
asked: I wished to have a son who should be 
healthy, a bright student, and should be 
powerful in the Torah, and fit for prophecy.” 
Not for kings, O Lemuel, not for kings [is tt 
fitting] to drink wine, not for princes [ros- 
nim] strong drink! She said to him: “What 
hast thou to do with kings who drink wine, 
become intoxicated, and say: JLama-HI 
(why do we need God)? And to rosnim 
(strong drink) ie., is it right that he to 
whom all the mysteries of the world are re- 
vealed should drink wine to intoxication ? 
According to others: He, to whose door all 
the princes of the world are hastening, shall 
he drink wine to intoxication?” R. Isaac 
said: “Whence do we know that Solomon re- 
pented and confessed to his mother? From 
the following passage (Ib. 30, 2) Surely I 
am more brutish than any man, and have 
not the understanding of a common man; 
ie., I am more brutish (M’Ish) than any 
man means more than Noah, as it is written 
(Gen. -9, 20) And Noah, who was (Ish) a 
husbandman, began his work, and he planted 
a vineyard. Of a common man (Adam), re- 
fers to Adam.” 

(Fol. 71) R. Zera said: “He who sleeps 
in a house of learning, his wisdom will be 
rent to pieces, as it is said (Pr. 23, 21) 
And drowsiness clotheth a man in rags.” 

We have been taught in a Baraitha R. 
Juda says: “If his mother was not like his 
father in her voice, in her appearance and 
her height, he cannot become a ben Sorer 


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240 Poa a | rom 


15) Y’shamach (waste), and we read 
Y’samach (rejoice) ; i.e., If he merits (takes 
care) it will cause him to rejoice; if not, it 
will cause him ruin, and this is meant by 
Raba who said: “Wine and good odor made 
me wise.” 

R. Amram, the son of R. Simon b. Abba, 
said: “What does the passage (Ib., ib. 26, 
30) Who hath woe? Who hath sorrow? Who 
hath quarrels? Who hath complaints? Who 
hath wounds without cause? Who hath red- 
ness of eyes? They that tarry late over the 
wine; they that become sick for mixed drink, 
mean? When R. Dimi came from Palestine, 
he said: “It was said in the West that he 
who tries to explain the passage above from 
the beginning to the end is correct, and he 
who tries to explain it from the end to the 
beginning is also correct. Eubar the Galilean 
lectured: Thirteen vavst are enumerated 
concerning wine. (Gen. 9, 20, 25) And 
Noah, who was a husbandman, began his 
work and he planted a vineyard. And he 
drank of the wine, and became drunken, 
and he uncovered himself within his tent. 
And Ham, the father of Canaan, saw the 
nakedness of his father, and told it to his 
two brothers without. And Shem and 
Japheth took a garment, and laid it upon 
the shoulders of both of them, and went 
backwards, and covered the nakedness of 
their father; and their faces were turned 
backwards, and they saw not their father’s 
nakedness. And Noah awoke from his wine, 
and discovered what his younger son had 
done unto him. And Noah began his work, 
and planted a vineyard. R. Chisda in the 
name of Ukba (according to others Mar 
Ukba in the name of R. Zakkai), said: “The 
Holy One, praised be Me! said to Noah: 
‘Noah, why didst thou not learn from Adam 
the First that all the troubles he had were 
caused by wine?” This is in accordance 
with R. Maier, who maintains that the tree 
of whose fruit Adam partook was a vine; 
for we are taught in a Baraitha: R. Maier 
says: “The tree of whose fruit Adam partook 
was a vine (Ib. b) as there is no other thing 
which brings Jamentation upon man except 
wine.” R. Juda says: “It was wheat, since 
a child is not able to call mother or father 
before it has tasted wheat.” R. Nechemiah 
says: “It was a fig tree, for they were mend- 
ed (restored) by the same thing by which 


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243 =P y* 


of the wicked is a benefit for them and a 
benefit for the world, while for the righteous 
it is bad for them and bad for the world.” 


CHAPTER NINE. 


(Fol. 76) You shall not profane your 
daugher (Lev. 19, 29). R. Eliezer says: 
“This refers to one who marries off his 
[young] daughter to an old man.” R. Akiba 
says: “This refers to one who leaves his 
daughter unmarried until she enters the age 
of womanhood.” BR. Cahana in the name of 
R. Akiba said (Ib. b) Who is to be consid- 
ered poor and shrewd-wicked? He who has 
left his daughter unmarried until she enters 
the age of womanhood.” 

R. Canaha said further in the name of R. 
Akiba: “Be careful of him who counsels 
you for his own benefit.” R. Juda said in 
the name of Rab: “He who marries his 
daughter to an old man, and he who marries 
his minor son to a woman of age, concerning 
him says the passage (Deut. 29, 18, 19) In 
order that the indulgence of the passions 
may appease the thirst for them, The Lord 
will not pardon him.” 

(Fol. $0b) Samuel said to R. Juda: 
“Genius! (Fol. 81) do not express yourself 
in such terms to your father, for we are 
taught in a Baraitha: If a son saw his father 
iransgressing what is written in the Torah, 
he must not say to him, ‘Father, you have 
transgressed the law; but, ‘Father, so and 
so is written in the Torah,’ and he himself 
will find out his mistake.” 

R. Acha b. Chanina lectured, what is the 
meaning of the passage (Ib. 6) Upon the 
mountains he eateth not? i.e., He does not 
live upon the reward of his ancestral mer- 
its; his eyes he lifteth not up to idols; i.e., 
he never walked overbearingly; and the wife 
of his neighbor he defileth not; ie., he never 
tried to compete in the pecial trade of his 
neighbor; unio a woman on her separation 
he cometh not near; i.e., he never tried to 
derive any benefit from the treasure oi char- 
ity—and to this it is written: He ts raght- 
cous, he shall surely live. Rabban @Gama- 
liel, when he came to the passage above, 
used to weep, saying: “Only he who fulfilled 
all of these is considered righeous, but not 
he who has done only one.” R. Akiba then 
said to him: “According to your theory, the 
passage (Lev. 18, 24) Do not defile yourself 


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242 de ie eater Bh) 205 


and Moreh (a rebellious son), because it is 
said (Deut. 21, 12) . . . To our voice. 
Since we see that their voices must be alike, 
the same is the case with the appearance 
and height.” R. Simon said: “We are taught 
in a Baraitha: Does the law indeed dictate 
that because this boy consumed a pound of 
meat and drank half a lug of Italian wine 
that his father and mother shall deliver him 
to be stoned? We must therefore assume 
that such a thing neither occurred nor eyer 
will be, and it is merely written for the pur- 
pose to interpret it and be rewarded for it.” 
R. Jonathan, however, said: “I myself have 
seen such, and have even sat on his grave.” 
According to whom is the following Baral- 
tha: A town that has been misled never oc- 
curred and will never be—and it was merely 
written only for the purpose to interpret 
it and be rewarded for it? In accordance 
with R. Eliezer, who said in the following 
Baraitha: A town said to be misled in which 
there is to be found even one Mezuzah,? can- 
not be condemned as a misled town, because 
it is written (Ib. 13, 17) And all its spoils 
shalt thou gather into the midst of the mar- 
ket-place thereof, nad thow shalt burn them 
with fire. And as there is a Mezuzah which 
cannot be burnt, for it is written (Ib. 12, 4) 
Ye shall not do so unto the Lord your God.” 
R. Jonathan, however, said: “I have seen 
such and I myself have even sat on its heap 
of ruins.” 


(Fol. 72) We are taught in a Baraitha, 
R. Jose the Galilean says: “Ts it possible that 
because this boy ate a tartemar? of meat and 
drank half a lug of Italian wine he shall 
be stoned? But the Torah fore-shadows the 
final thought of the rebellious son, for at the 
end when he will not find how to accomplish 
his desire he will proceed to rob people in 
the street. Therefore the Torah said: He 
shall rather die while he is still innocent 
than to be put to death because of his sins, 
for the death of the wicked is a benefit for 
them and a benefit for the world, while to 
the righteous it is a misfortune for them and 
a misfortune for the world. But rest for 
righteous is a benefit for them and a bene- 
fit for the world. Wine and sleep for the 
wicked, is a benefit for them and a benefit 
for the world, but for the righteous it is bad 
for them and bad for the world. Separation 


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2). A slip of parchment, containing Deut. 4-9, fastened on the doorpost. 


3). A trieus. 


t 


245 


head while leaving [the house] (is very mod- 
est), and studies the Torah, and does not be- 
come proud thereof.” The Rabbis there- 
upon directed their attention to R. Ula b. 
Abba [who possessed all these qualifica- 
tions]. 


Our Rabbis were taught: There are three 
[in connection with prophecy] who are to be 
sentenced by court; viz., he who prophesies 
what he has not heard—e.g., Zedekiah ben 
Kenaanah, of whom it is written (II Chron. 
18, 10) Made himself horns of tron, etc. But 
why was he guilty? Did not the spirit of 
Nabeth make him err, as it is written (Ib., 
ib. 19-21) And the Lord said, Who will per- 
suade Achab, the king of Israel, that he may 
go up and fall at Ramoth-gilead? And one 
spake saying after this manner, and another 


saying after that manner. Then came forth . 


a spirit, and placed himself before the Lord, 
and said, I will persuade him. And the 
Lord said unto him, Wherewith? And he 
said, I will go forth and I will become a 
lying spirit in the mouth of all his prophets. 
And he said, Thou shalt persuade him, and 
also prevail; go forth and do so. What is 
meant by go forth? R. Juda said: “Go out- 
side of My compartment as a har cannot 
remain in it.” And to the question: What 
spirit? R. Jochanan said: “The spirit of 
Naboth Ha-Israeli.” [Hence it was not 
Zedekiah’s fault, as he was deceived by the 
spirit] He ought to have given his atten- 
tion to what was said by R. Isaac: “The 
same watchword [divine oracle] is passed 
to many prophets, but no two prophets pro- 
phecy under the same watchwords (use the 
very same expressions) ; e.g., (Ob. 1, 3) The 
presumption of thy heart hath beguiled thee. 
(Jer. 49, 16) Thy haste hath deceived thee 
—the presumption of thy heart. Here, how- 
ever, it reads (II. Chron. 18, 11) And all 
the: prophets so prophesied, saying, Go up 
against Ramoth-gilead, ete.” Hence, as all 
prophesied in identical language, he ought 
to have known that it was not a true proph- 
ecy. But perhaps Zedekiah did not know 
what was said by R. Isaac. There was Je- 
hoshaphat, who told him that, as it is writ- 
ten (Ib., ib. 6) Is there not a prophet of 
the Eternal besides? And to the question 
of.Achab: Are not all these who prophesy in 
the name of the Lord sufficient? Jehosha- 
phat answered: “I have a tradition from my 
grandfather’s house that the same watch- 


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244 task 


with all of these things, also means with all 
of them, but one of them is allowed? Hence 
it means to say with any of them. The same 
is to be explained here: If one does one of 
the things mentioned above, he is righteous.” 


SHAPTER TEN. 


(Fol. 88b) We are taught in a Baraitha 
R. Jose said: “Formerly there was no quar- 
rel in Israel, but the [high] court of seven- 
ty-one was situated in the Temple treasury, 
and two courts of twenty-three, of which one 
sat at the gate of the Temple-mound and 
one at the gate of the Temple-court, and 
the same courts of twenty-three were estab- 
lished in every city of Israel; and if there 
was a matter necessitating inquiry, they 
used to inquire at the court of their own city. 
If they had a precedent in that case, they de- 
cided it accordingly, and if not, they brought 
it to the court of a near-by city; and if that 
court had a tradition regarding the question 
involved, they decided it accordingly ; if also 
they could not decide it, they brought it be- 
fore the court which was at the gate of the 
Temple-mound and thereafter to the Tem- 
ple-treasury where the judges sat on every 
week-day from the daily morning offering 
until that of the evening offering. And on 
the Sabbaths and on holidays they used to 
take their place in the chamber of the sur- 
rounding wall, and the question was laid be- 
fore them. If they had a precedent in that 
cease they told them so; and if not, they took 
a vote. Ifthe majority voted that it was im- 
pure, it was declared impure; and if the ma- 
jority voted that it was pure, it was declared 
pure. However, since the disciples of 
Shamai and Hillel, who did not wait upon 
scholars sufficiently, were increased in num- 
ber, differences increased in Israel, and it 
seemed as if the Torah became like two To- 
rahs. From the court of the Great Sanhedrin 
they used to write and send to all the cities 
of Israel: Whosoever is wise, modest, and is 
well liked by his people may be a judge in 
his own town. And thereafter, if he 
deserved it, he was advanced to the court at 
the gate of the Temple-mound; and farther 
on until he reached to be a member in the 
court of the Temple treasury.” 

A message was sent from Palestine: “Who 
is the man who surely has a share in the 
world to come? He who bends his head 
while entering [the house] and bends his 


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whence did they know this? From (Amos 
3, 7) For the Lord Eternal will do nothing, 
unless He has revealed His secret unto His 
servants the prophets. But perhaps the de- 
cree was changed by Heaven? If it were so, 
all the prophets would be notified. But was 
not such the case with Jonah, who was not 
notified [that the decree was changed] ? 
There was the prophecy: Nineveh will be 
overthrown, of which he did not understand 
whether it means to good [to be turned over 
from evil to righteousness], or to bad [it 
will be destroyed]. He who disobeys a 
prophet from mere soft-heartedness. But 
whence is one aware [that he is a true 
prophet], that he should be punished? In 
case he gives him a sign. But was not 
Michah punished for disobeying the prophet, 
although he did not give any sign? With 
him who has long been recognized as a true 
prophet it is different, [it does not require 
a sign], for if the case were not s0, how 
could Isaac have trusted his father [that his 
prophecy was a true one], and also, how 
could they rely upon Elijah on Mount Car- 
mel, [who commanded them to sacrifice out- 
side of Jerusalem, which was prohibited by 
the Scripture]? Hence, because they were 
recognized prophets, it is different. 


(Gen. 22, 1) And it came to pass after 
these things, that God did tempt Abraham. 
After what? R. Jochanan said in the name 
of R. Jose b. Zemra: After the words of 
the Satan concerning which is written (Ib. 
21, 8) And the child grew, and was weaned, 
ete. Satan said before the Holy One, 
praised be He! “Sovereign of the Universe, 
Thou hast favored this old man with an off- 
spring at his hundredth birthday, and from 
all the great meals which he prepared for 
the people he did not sacrifice for Thee even 
one dove or pigeon.” And he was answered : 
“Does he not prepare all this only for the 
sake of his son? If I would tell him to sac- 
rifice his son to Me, he would do it immedi- 
ately.” Hence God tempted Abraham. And 
he said: Take (na), thy son, etc. R. Simon 
b. Aba said: “The expression na means 2 
request. This is similar to the fable of a 
frail king who had to fight many wars, and 
who had one hero who was victorious in all 
of them. Finally a war was declared against 
the same king by a king with a very strong 
army, and he said to the hero: ‘I pray thee 
be victorious also in this war; people shall 


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246 WATT ban) 


word [divine oracle] is passed to many 
prophets, but two prophets cannot prophesy 
under the same watchword using the very 
same expression.” 

He who prophesies what was not said to 
him—e.g., Chananyah ben Azzur, for he 
found Jeremiah standing in the upper mar- 
ket saying (Jer. 49) Thus hath said the 
Lord. . . . behold I will break the bow 
of Elam, Chananyah drew an a fortiori con- 
clusion: If concerning Elam, who merely 
came to assist Babylon, nevertheless, the 
Holy One, praised be He! said (Ib. 49) 
Thus hath said the Lord . . . behold, 
I will break the bow of Elam, how much 
more should it be aapplied to the Chaldeans, 
who themselves came to destroy the kingdom 
of Juda? Thereupon he went in the lower 
market and said (Ib. 28) Thus hath said the 
Lord. . . «. I have broken the yoke. R. 
Papa said to Abaye : “But this illustration 
does not apply, as such a prophecy was not 
given to any one?” And he answered: For 
if such an a fortiori conclusion were to be 
drawn, it is equal to its having been said to 
someone else; however’, it was not said to 
him directly. He who prophesied in the 
name of an idol—e.g., the prophets of Baal. 
He who does not proclaim the prophecy— 
e.g. Jonah b. Amitthai. He who disobeys 
a prophet out of mere soft-heartedness— 
(Ib. b) e.g., the colleague of Michah; as it 
is written (I Kings, 20, 35, 36) And a cer- 
tain man of the sons of the prophets said 
unto his companion, by the word of the 
Lord, smite me, I pray thee, but the man 
refused to smite. Then said he unto him, 
For as much as thou hast not obeyed the 
voice of the Lord. And a prophet who acted 
against that wherein he himself was instruct- 
ed by Heaven—e.g., Edah the Prophet, of 
whom it is written (Ib. 13, 9) For so was 
it charged me by the word of the Lord; and 
(Ib., ib. 18) And he said unto him, I also 
am a prophet like thee. And further it is 
written: So he returned with him, ending: 
And when he was gone, a lion met him on 
the way and slew him. 

A disciple taught in the presence of R. 
Chisda: A prophet who suppresses his proph- 
ecy (being afraid to proclaim it) has to re- 
ceive stripes. R. Chisda said to him: 
“Should one who ate dates from a sieve re- 
ceive stripes? Who warned him? Abaye 
replied: “His colleagues, the prophets.” And 


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not say that the former wars were not worthy 
of consideration.’ So the Holy One, praised 
be He! said to Abraham: ‘I proved thee with 
many temptations, and thou withstood all 
of them. I request thee withstand also this 
temptation, in order people shall not say 
that the former were not worthy of consid- 
eration.” Thy son. But Abraham said: “I 
have two sons.” Thy only one. But Abraham 
said: “Both of them are the only ones to 
their mothers,” whom thow lovest, “but I 
love both of them,” even Isaac. And why 
so many words? For the purpose that he 
shall not become insane from such a sudden 
command. 


Satan preceded him on the way, saying 
(Job 4, 2-6) If we essay to address a few 
words to thee, wilt thou be wearied. 
Behold, thou hast (ere this) corrected many, 
and weak hands thou wast wont to strength- 
en. Him that stumbled, thy words used to 
uphold, and to sinking knees thou gavest 
vigor. Yet now, when it cometh to thee, 
thou art wearied; it toucheth even thee, and 
thou art terrified. And Abraham answered 
him (Ps. 26, 11) But as for me, I will walk 
in my integrity. And Satan said again 
(Job. 4) Is not then thy fear of God a 
stupidity? And Abraham answered: (Ib.) 
Remember, who ever perished being inno- 
cent. When Satan saw that Abraham did 
not listen to him, he said to him: (Ib. 12) 
But to me a word came by stealth. “TI have 
heard from behind the [heavenly] curtain 
that a ram will be for a burnt-offering, but 
not Isaac a burnt offering.” Abraham re- 
marked: “This is the punishment of liars, 
that even when they tell the truth, nobody 
believes them.” R. Levi, however, said: 
[“The above-cited verse, after these things, 
means| after the exchange of words between 
Ismael and Isaac. Ismael said to Isaac: ‘T 
am greater than thee in performing the 
commandments of the Lord, as I was cireum- 
cised when I was thirteen years of age, and 
thou when thou wert only eight days.’ To 
which Isaac answered: ‘Thou art proud 
against me because thou hast offered only 
one member of thy body; if the Holy One, 
praised be He! should command me to sac- 
rifice my whole body to Him I would do it 
immediately” hence, and God tempted 
Abraham.” 


END OF VOLUME FOUR. 


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